The Original Lomasha Samhita - 1 Translated
By Veneet Kumar, India
Copy Editor: Chandrashekhar Sharma A ‘Mission Saptarishis’ Initiative
Preface
I
am a Sanskrit enthusiast and am still
trying to get a good grip over this divine language. With whatever little knowledge I have of this language I have tried to present a faithful translation.
R
eaders are requested to not mix this work with that of what Ashok Kumar & Anup Das are doing. That was not in manuscript form whereas this is in manuscript form and hence in order to differentiate we call this Lomasha Samhita ‘Original’. Special attention must be paid to the lineage of the rishis mentioned in this work with reference to how Jyotish knowledge was disseminated, this is the first time something so authentic has come out. Not to forget that this would be the oldest Jyotish document ever found. One can be sure that certain interpolations might have crept in when this work would have been copied several times over several centuries and this should not be forgotten yet the basic essence would not have changed. Readers will find hidden clues in this text which are not found in other works. The coming out of this work marks a new era in Jyotish bringing us closer to the Saptarishis and the content of it is very dear to our heart. We salute the man who gave us this manuscript, did not want his name revealed even though he paid for it and said give it out free to everyone – Publisher, Saptarishis Astrology.
Introduction This article presents the Sanskrit text of Lomasha Samhita (LS) along with its English translation. This work is also called Shashtisahasri which indicates that the entire samhita contains about sixty thousand shlokas. This makes the entire text about two and a half h alf times the size of Ramayana and more than half the size of the largest epic - the Mahabharata ! But unfortunately the full text is not yet available with us. What we have here is only the first utthana containing ten chapters and about six hundred shlokas. The original manuscript of this text is available at the following URL on the SA website: http://www.saptarishisastrology.com/down http://www.saptarishisa strology.com/download/Manuscripts/Lo load/Manuscripts/LomashSamhitaSwa mashSamhitaSwamisStudent10Chapter misStudent10Chapters.pdf s.pdf
The samhita is set as a conversation between sage Lomasha and his disciple Sujanma. Amongst these ten chapters, the first five do not deal with astrology directly but rather present an interesting background against which sage Lomasha begins to teach Sujanma. The actual astrological content begins from chapter six. The text mentions Lomasha to be the creator of the most ancient scripture of Jyotisha Jyotisha (2.11 to 2.16). In fact he is said to have received this knowledge from Brahma even before the celebrated Parashara. Even sages like Narada, Bhrigu and Vasishtha are said to have acquired this knowledge after Lomasha (2.12). What follows below is a brief overview of the ten chapters.
Chapter No.
Chapter Contents
Chapter 1
Greatness of the name of Rama
Chapter 2
Jyotisha Origin of the knowledge of Jyotisha
Chapter 3
Story of the twins of king Kirtidhwaja
Chapter 4
Going of Sujanma to the ashrama of Lomasha to study Jyotisha
Chapter 5
Lomasha begins to teach Jyotisha to Sujanma. Description of the avataras of planets as gods and living beings
Chapter 6
Rashis, Divisional charts, Shodashavargas and other basic stuff
Introduction This article presents the Sanskrit text of Lomasha Samhita (LS) along with its English translation. This work is also called Shashtisahasri which indicates that the entire samhita contains about sixty thousand shlokas. This makes the entire text about two and a half h alf times the size of Ramayana and more than half the size of the largest epic - the Mahabharata ! But unfortunately the full text is not yet available with us. What we have here is only the first utthana containing ten chapters and about six hundred shlokas. The original manuscript of this text is available at the following URL on the SA website: http://www.saptarishisastrology.com/down http://www.saptarishisa strology.com/download/Manuscripts/Lo load/Manuscripts/LomashSamhitaSwa mashSamhitaSwamisStudent10Chapter misStudent10Chapters.pdf s.pdf
The samhita is set as a conversation between sage Lomasha and his disciple Sujanma. Amongst these ten chapters, the first five do not deal with astrology directly but rather present an interesting background against which sage Lomasha begins to teach Sujanma. The actual astrological content begins from chapter six. The text mentions Lomasha to be the creator of the most ancient scripture of Jyotisha Jyotisha (2.11 to 2.16). In fact he is said to have received this knowledge from Brahma even before the celebrated Parashara. Even sages like Narada, Bhrigu and Vasishtha are said to have acquired this knowledge after Lomasha (2.12). What follows below is a brief overview of the ten chapters.
Chapter No.
Chapter Contents
Chapter 1
Greatness of the name of Rama
Chapter 2
Jyotisha Origin of the knowledge of Jyotisha
Chapter 3
Story of the twins of king Kirtidhwaja
Chapter 4
Going of Sujanma to the ashrama of Lomasha to study Jyotisha
Chapter 5
Lomasha begins to teach Jyotisha to Sujanma. Description of the avataras of planets as gods and living beings
Chapter 6
Rashis, Divisional charts, Shodashavargas and other basic stuff
Chapter 7
Vishwaka Balas, Correction of lagna
Chapter 8
Longevity estimation and some other topics
Chapter 9
Yogas related to the birth of illegitimate children. Results of the placement of the lords of various houses in different houses. Description of various kinds of dashas
Chapter 10
Miscellaneous Miscellaneous topics related to predicting happiness and sorrow in one’s life
This text contains many things which are not found elsewhere. For example LS 9.106 onwards specifies twenty two kinds of dashas amongst which dashas like Khetakrama, Rashikrama, Bhagkrama etc are not found in BPHS. Special y0gas for illegitimate children are presented in chapter nine which again seem unique to this text. A new method for longevity estimation is presented in chapter eight. Chapter ten contains special ways to time important events in one’s life. Interestingly many shlokas in Lomasha Samhita (LS) are similar to those found in Brihat Parasara Hora Shastra (BPHS). One may compare LS 5.19 onwards with BPHS 1.6 onwards, LS 5.39 onwards with BPHS 2.1 onwards, LS 6.2 onwards with BPHS 4.2 onwards and LS 7.1 onwards with BPHS 7.10 onwards. These are just tentative examples and in general one will find many more shlokas which are either identical or are very similar. There are some conflicts between the two texts at some places as well. For example in the case of Vimshottari dasha LS recommends that is should be used if lagna is in the hora of Sun in the dark fortnight or in the hora of Moon in the bright fortnight (LS shlokas 9.112 onwards). BPHS does not mention any such restriction . The description of the Vimshottari dasha is also slightly different from that found in BPHS since according to LS one can count from either Ardra or Krittika depending upon other factors. Another difference is found in the description of the Shashthayani Dasha (LS 9.137 onwards). LS says that this dasha should be used when Sun is the lord of the ascendant while BPHS states that the dasha should be used when Sun is in the ascendant. One more difference is with respect to the names of deities of the Shashtiamsha (D-60 divisional chart). The list given in LS 6.53 to 6.59 and that
Editor Chandrashekhar’s Comments: As a matter of fact BPHS does mention the fact of Vimshottari having
to be used when birth is in the hora of Sun is in dark fortnight or hora of Chandra in bright fortnight thus:
sE;a ;a k«:[e :[e=kR =kRhae h aeraya< raya< cNÔhaeragte ragte iste, dhnaTSv]R pyR pyRNt< N t< g[yeÚviÉhR ÚviÉhR े ेत॥् saiñä kåñëe'rkahoräyäà candrahorägate site| dahanätsvarkñaparyantaà gaëayennavabhirharet ||
However the variation of counting from Ardra as indicated in LS, when such is not the case, does not appear in BPHS.
given in BPHS 6.34-6.39 does not match exactly. There are a few more differences which the reader will find between the two texts. While all care has been taken to produce a precise translation but no human endeavour can be foolproof. Therefore in case some errors have been missed and are observed by the learned readers, they are kindly requested to bring them to our attention so that we can improve the translation further.
॥ौीामाय नमः॥ Salutations to Sri Rama
Chapter 1 ेवा ेद ामिभ ं ं यलया त े ेऽखल शवशादय द वा ाय े यमहन र रश ं ं। त ं ं व ं ंद ऽखल ं ं॥१॥ ॥१॥ I bow down to the gracious Rama whom the gods Shiva, Indra and others meditate upon day and night and by whose playful act the entire (world) is created.
ौलम े ेश उवाच ् एकदा म नयः नयः सव शनकाा बौ ताः। ताः। नमष ै मष े े स तमासन ं ं तमासन पूदमादात ॥२॥ Sri Lomasha said: Once in Naimisharanya, all the sages beginning with Shaunaka, who were all very learned, asked with due respect, the seated Suta the following.
अाना तव तं ं व े ेश कटस कटस य र रसमूभ। समूभ। कथता भवता प व कम र रणा णा ं ं गहना गतः॥३॥ O the destroyer of the darkness of ignorance! O the one with a brilliance of million Suns! The obstruse path of karma has been spoken by you earlier.
कम र रणा णा जायत े े वूः कम र रणा णा य सः। कम र रणा णा जायत े े वँयः ँै यः तथा श िाद कम िाद कम र रणा॥४॥ णा॥४॥ (A man) is born as a vipra by the virtue of his karma. He is a kshatriya by the virtue of his karma. By the virtue of his karma he is born as a vaishya. Also he becomes a shudra etc by the virtue of his karma.
् ृ ृ त ं ं कम र र कथ कम र रणा णा सव र रम े ेत त त त ं ं यम र रणा णा जगत।् प व र रजक जक कथ ं ं ेय ं ं श भाश भाश भम भम॥५॥
This entire world, whatever it is, exists because of karma. How can the good and bad karma done in the previous lives be known?
एत े स ंशय ं छ भगव तभावन। स तााह कथा ं ौ ेा ं सव म े व म रह स॥६॥ O lord! O the benefactor of beings! Dispell this doubt of mine. O Suta! Speak the excellent story. You deign tell me everything.
म नवाच ऋषणा ं वामाकय र जगाद लमहष रणः। तात भगवा तः ूव म पचम े॥७॥ The sage said: After hearing the words of the sages, Lord Lomaharshana Suta began to speak to them.
ौस त उवाच ् ण ं ऋषयः सव ह ं पम तम।् पाव रतशवस ंवाद ंचत व रग रूदायकम॥८॥ Sri Suta said: Listen all sages, a supreme and astonishing secret, a conversation between Parvati and Shiva, which bestows the fourfold objectives (dharma, artha, kama and moksha).
् ेव ेद व ं जग ं। लकाना ं च हताथा रय पाव र वाच श ंकम॥९॥ कैलासशखासन ं द Parvati spoke to Shankara, the god of gods, the teacher of the world, who was seated on the peak of mount Kailasha, for the benefit of the world.
ेव ेद व महाद ेव सव र पम े। ः ौ त मया प व म ंत ंायन ेकशः॥१०॥ द सव रधमा रण जवाना ं वहााण यान च। O god of gods! O Mahadeva ! O omniscient one! O supreme lord! Earlier I have heard several kinds of mantras and tantras from you. (I have heard about) all the dharmas of living beings and all their conducts and practices.
् अध ना ौत माम क ं तं क ृ तनतम॥११॥ ग ा त ं ग मैहक ं पम ं च यत।् स गम ं चाूयास ेन स ंसा ं जनैप॥१२॥ Now I desire to listen (to the answer of the following question). What is that secret tattva which is decidedly the most secret amongst the secrets, which is relevant to both this world as well as the afterworld, which is easily understood without much effort, which is well proven and which is accomplishable by ordinary men as well?
पाव रतवचन ं ौ ा वपा जग ः। ूवाच शैलजा ं भग वचन ं सव रसद ं॥१३॥ After hearing the words of Parvati, Virupaksha , the teacher of the world, Bharga , spoke to the daughter of the mountain, words which bestow success in all endeavours.
ौशव उवाच ् धास कृतप यास या े मतश। पृ ं लकपकााय ताा ं ूवदाहम॥१४॥ Sri Shiva said: You are blessed indeed! You have done meritorious deeds because of which your mind is (asking) such (a question). You have asked for the benefit of the world hence I am answering you.
ह ं पम ं प य ं सव रसूदायकम ।् ामनामप ं तं सव रशा ेष च ट ं॥१५॥ The name of Rama is a secret supreme and auscipicious. It confers all kinds of successes and it is enunciated in all sacred texts.
त नामूभाव ेण सव रऽह ंवानन े। ामनामात ं ना क ंचगय े॥१६॥ O the one with a beautiful face! It is by the grace of his name that I am omniscient. There is nothing in the three worlds which is superior to the name of Rama.
ेवम पासत े॥१७॥ ाम ेत ं य त वैक ं ठम त े। ाम ं ेद व ं प यऽद दवण रसहॐाण क पाक े ूपत े। Wherever are present the two syllables of the word Rama, there is Vaikuntha . Those who worship other gods rejecting Rama, they suffer torments in the hell named Kumbhi for a thousand divine years.
् ेत॥१८॥ अानाद वा ािनााम ेत ं वद जजाक ृत ं पाप ं नाशयत णात।् त ं ाम े जगव ामः सव ष स ंतः॥१९॥ The one who, either knowingly or unknowingly, utters the two syallabled word Rama, his sins committed in this birth as well as those committed in previous births are destroyed in a moment. The entire universe is situated in Rama and Rama is situated in everything. An epithet of Shiva meaning that which is formless (वप) but is still endowed with eyes (अ) or sense organs. Another epithet of Shiva meaning that which is effulgent. The abode of Vishnu.
वृ ेष कवृ यथा न ृष च वैवः। नदष च यथा ग ंगा साग ेष पयदधः॥२०॥ ेष भगवा य ोत ेकै ादश यथा। स ंव ेष ूभवः यन े चायणः॥२१॥ ह यथत र ष वस ंता मास ेष माग रशष रकः। तथष व दवै यथा वा ेष भाः॥२२॥ ् न ेष यथा प यग ेष हष रणायः। बभ यथा ौ त ॄाः म त ष यथाभजत॥२३॥ ् प ष च यथा काश पव रत ेष हमाचलः। यथा गावः पश वै ं यथा धात ष का चं नम॥२४॥ ेव ेष गडजः॥२५॥ आौम ेष च सास यथा वण ष भ स ः। यथा दास ेह ंिभ े द अ ेष यथाकाा कं े कै ः ूकत रतः। अथ ष च यथा वा धम ष शण ं ह ेः॥२६॥ ेष ामश वधयत े॥२७॥ भगवः काम ेष साय ं चैव म ष । तथा सव ष श Just like Kalpavriksha is supreme amongst trees, just like a Vaishnava is supreme amongst all men, just like the Ganga is supreme amongst all rivers, just like the ocean is supreme amongst all water bodies, just like the Sun is supreme amongst all planets, just like the vrata of Ekadashi is supreme amongst all vratas, just like Prabhava is supreme amongst all the samvatsaras, just like Uttarayana is supreme amongst the two ayanas, just like Spring is supreme amongst all seasons, just like the month of Margashirsha is supreme amongst all months, just like the tithi ruled by Vishnu is supreme amongst all tithis, just like Sunday is supreme amongst all days, just like Pushya is supreme amongst all constellations, just like Harshana is supreme amongst all the yogas , just like the Brahm shines forth in all Vedas, just like Abhijit is supreme amongst all muhurats , just like Kashi is supreme amongst all cities, just like the Himalayas are supreme amongst all mountains, just like the cow is supreme amongst all animals, just like Gold is supreme amongst all metals, just like sanyaasa is supreme amongst all ashrams, just like Brahmana is supreme amongst all varnas, just like I am supreme amongst all servants and Vishnu is supreme amongst all lords, just like the letter A is supreme amongst all letters, just like the number one is supreme amongst all numbers, just like knowledge is supreme amongst all possessions, just like taking the refuge of Vishnu is supreme amongst all religious duties, just like the desire for bhakti of the Lord is supreme amongst all desires, just like Saayujya is supreme amongst all kinds of muktis similarly the word Rama is supreme amongst all words.
ताव रूय ेन ामभ ं क ूय े। वहाय ाम ं सव र ं नाः स ंसाताकः॥२८॥ Therefore, O beloved one! Perform devotion to Rama by all efforts. There is no one except Rama who takes (men) beyond the ocean of samsara.
ेव ह ं पमा इत त े कथत ं द तम।् गपनय ं ूय ेन य ेन ौ ेय वास॥२९॥ O Goddess! Thus I have spoken the supremely astonishing secret to you. It should be kept hidden by you using all your efforts, through which you will certainly obtain prosperity.
॥िइत ौीलोमशसिहताया िषसाहॐाया ूथमोान िौीशवपावतीसवाद पमहकथनो नाम ूथमोऽायः॥१॥ ||Thus ends the first chapter entitled "The Enunciation of the Supreme Secret" in the conversation between Shiva and Parvati in the first part of Lomasha Samhita of sixty thousand verses.||
Chapter 2 स त उवाच ेव ं पाव रत नललहत ं॥१॥ ौ ा ह ं पम ं ामनामयशऽमृत ं। प नः पृत सा द Suta said: After listening to the nectar of the fame of Rama, the supreme secret, Parvati asked lord Nilalohita again.
पाव र वाच ेव सव रशाघवह ं। ौामपम ं तमह ं क ृ तनत ं॥२॥ यया कथत ं द Parvati said: O lord! I am convinced that the name of Sri Rama, the embodiment of all the sacred texts, that you have mentioned, is the supreme tattva.
ेद व ेद व ं प भज ंत े ब यः। अद ेव ं कथ ं नाथ त े ॄ ह लचन॥३॥ Tell me, O Trilochana ! O lord! Why do men of evil intellect worship other gods rejecting the god of gods Rama?
शव उवाच याश ं प व रस ंा ं ताशाचण ं शव े। जनय ेाश ं प ं श भ वाश भऽप वा॥४॥ An epithet of Shiva meaning the one who has a purple hue. An epithet of Shiva meaning the one who has three eyes.
Shiva said: O Shivaa! Whatever is the nature of the samskaras of the previous births, according to that is the conduct of an individual, which in turn generates the kind of form (which the individual worships), whether it is evil or auspicious.
कमा रधन ं जगव क े च पदव गताः। वधशादयः क े चाः कटादय य े॥५॥ The entire universe is subservient to karma. Some ( jivas) have acquired the status of Brahma, Indra etc while some, like those who are insects etc, are ruined.
कम रणा जायत े वूः कम रणा य सः। कम रणा जायत े वैँयथा श िाद कम रणा॥६॥ (A man) is born as a Vipra by the virtue of his karma. He is a Kshatriya by the virtue of his karma. By the virtue of his karma he is born as a Vaishya. Also he becomes a Shudra etc by karma.
पाव र वाच प व रजकृत ं कम र कथ ं ा ंत प ंडताः। इत म े ॄ ह सव श कृपया कणानध े॥७॥ Parvati said: O the lord of all! O the ocean of mercy! Have mercy and tell me how shall the learned men come to know about the karma of previous birth?
शव उवाच हाशनवा शं ाै रा बलाबलैः। प व रजक ृ त ं कम र ा ंत ब माः॥८॥ Shiva said: The intelligent people will know about the karma of the previous birth through the planets, signs, (divisions like) navamsha etc, aspects and the strengths and weaknesses of aspects.
पाव र वाच ेव ेद व महाद ेव भान हकाक। ा ं वना कम राता कः ाता क वृषवाहन॥९॥ द Parvati said: O lord of the lords! O Mahadeva ! O the one who confers benefits upon the devotees! O the one who rides on a bull! Who is the knower of the karma and the saviour (from samsara) in addition to you?
ेव ेश क े नाघ ं ूकटक कम रशा क वा कः कता र कणानध े। इत म े ॄ ह द ृ त ं॥१०॥ O ocean of mercy! Who is the speaker/expounder of the subject of karma? Who is the author/practitioner? O lord of the lords! Tell me this that who has revealed the (subject dealing with the) sins?
शव उवाच कालः कम राता ाातैक मध स दनः। वाह ंकम रशा कता र त लमश म नः॥११॥ Shiva said: The one and only Madhusudana is the knower of time, the knower of karma and the saviour. I am the expounder of the subject of karma and sage Lomasha is the author/practitioner.
ता ृग वसाा नादाष रयथा। आ े ूकटत ेष लमश ि हणाजः॥१२॥ After him (this knowledge was acquired by) Bhrigu, Vasishtha and others and by Narada and other sages. Lomasha, the son of Vishnu, appeared in the beginning of creation.
लमशः क ृ तवा व स ंहता ं स मनहा ।ं शमापयामास समत ेय ं जनः॥१३॥ Earlier Lomasha created a wonderful treatise. He taught it to his disciple Saumateya , a brahmana.
ेवता म नय जाः। लमशा मत ेः स न ादा ेयन ंदनः॥१४॥ ताव जनाः ूाा द वन जैगष ताः पाशः। ताातवैकााचततः॥१५॥ भाज माड गग रा े तततः। माग ण त े ूा मतमाल व ं॥१६॥ After that all men, gods, sages and dwijas acquired this knowledge. From Lomasha, the son of Sumati, after him the son of Aatreya, Chyavana and Jaigishavya. After that Shakti and Parashara. After that Harita and Vaiklavya. And then after that Brihaspati , the lord of speech. Bharadwaja , Maandavya, Garga and others then obtained it one after the other. They were taught the details after (their teachers had) formed an opinion through their own interpretations. Special Note on Shloka 12: Following is a discussion between Editor Chandrashekhar Sharma & Translator Veneet Kumar CS: If I remember right druhina means Shiva ro Vishnu. Atmaja can be both son and originated from Intellect. Brahma is also referred to as Adya. Thus the shloka could mean that Brahma revealed this science to Lomasha, Bhrigu VasiStha Naraada and other sages. This translation needs to be checked properly, as Narada Samhita says:
äMha=cayae R visóae=iÇmRn >u paElSTylaemzaE, mrIicri¼ra Vyasae nard> zaEnkae É& g>u .2. bramhä'cäryo vasiñöho'trirmanuù paulastyalomaçau|
An epithet of Vishnu meaning the one who slayed the demon named Madhu. Literally the son of Sumati .
maréciraìgiarä vyäso näradaù çaunako bhruguù ||2||
Cyvnae yvnae ggR> kZypí prazr>। AòadzEte gMÉIra Jyaeit>zaôàvtR ka>.3. cyavano yavano gargaù kaçyapaçca paräçaraù' , añöädaçaite gambhérä jyotiùçästrapravartakäù||3 ||
Thus this may indicate that it was revealed to all these sages in times gone by, by Brahma. This is also supported by King Kirtidhwaja’s twin case. The sages make a prediction and Saumateya is not able to make prediction and hence leaves to get instruction from Lomasha. So he could not have taught the sages the science of Jyotisha.
VK: I have reinterpreted the verses to mean that Lomasha was the first to acquire the knowledge of Jyotisha. Then the knowledge was acquired by various sages but after Lomasha. I think this interpretation is correct. CS: Something is wrong here as Atreya itself means son of Atri, so why nandana? I think what is said that as Lomasha taught this to the Son of Sumati, so did the other rishis told the science with their own interpretation with detailed description. VK: I am not sure about आ ेयनंदन. Could it refer to the grandson of Atri?
पाव र वाच ेश े वा क े न ेह त ना। इत म े ॄ ह द ेव ेश कृपया जनवभ॥१७॥ काल े वचत द Parvati said: At what time was this text created? At which place? What was the reason for its creation? O lord of lords! O the one dear to men! Please tell this to me.
शव उवाच लमशः कृतवा ेष एकव ंशतम े कृत े। चत द रश दनन े त सहॐ ेऽगत े सम े॥१८॥ स ंव े त ूभव े माघ े मास सत े दल े। प ंचा ं वास े श े पभ े श भयगक े॥१९॥ Shiva said: Lomasha codified this treatise in the twenty first Krita yuga, when fourteen days were left for the completion of the one thousand and eighth year, in the Prabhava samvatsara, in the month of Magha, on the fifth day of bright fortnight, on a Friday, when Moon was in
the Pushya constellation and consequently there was an auspicious yoga .
ं २०॥ आ तनााध यावशदनान च। लमशः स मत ेः प ं कथयामास स ंहता ॥ Beginning with that day, for ten days Lomasha, the one meditating on the Self, spoke this treatise to the son of Sumati. Chandrashekhar’s Comment The sage is perhaps indicating shubha yoga (23rd of the 27 yogas) being operative.
य साागवत ग ंगा पापूणाशन। ननाायण य नाा बदकाौम ं॥२१॥ तैवाापयामास स ंहता ं स मनहा ।ं ताा पम ं लक ं ूापय ंत मानवाः॥२२॥ Where the goddess Ganga, the destroyer of sins, is herself present, where Nara and Narayana are present, the place having the name Badrikashrama, there itself he taught this wonderful treatise. Knowing it men will attain to the supreme worlds.
पाव र वाच ् कः स जा कमथ वै स ंहतामधतवान।् ॄ ह म े क ृ पया ेद व ौत माम वात॥२३॥ Parvati said: Who was Sujanma? And why did he study the treatise? O Lord! Have mercy and tell me. I want to know in detail.
॥िइत ौीलोमशसिहताया िषसाहॐाया ूथमोान िौीशवपावतीसवाद ितीयोऽायः॥२॥ ||Thus ends the second chapter in the conversation between Shiva and Parvati in the first part of Lomasha Samhita of sixty thousand verses.||
Chapter 3 स त उवाच ् पाव रतवचन ं ौ ा श ंकः सव रतवत।् सव रलकपकााय प नः ूवाच शैलजाम॥१॥ Suta said: After hearing the words of Parvati, the knower of the truth of everything, Shiva, spoke again to the daughter of the mountain for the benefit of the entire world.
शव उवाच ् ेव ूवाम स ह ं कथानक ं। व ंगाज चत ं सव रपापूणाशनम॥२॥ ण द Shiva said: O Goddess! Listen. I shall tell a secret story - the story of the king of Vanga, which is the destroyer of all sins.
आसृतय ग े ाजा नाा कत रज बल। धम रः सवा च क ृ त ढोतः॥३॥ In the Krita Yuga there was a powerful king by the name Kirtidhwaja. He was a knower of dharma, veracious, mindful of former favours and of rigid vows.
ेव ि ेण सम ं य ममभवव े। यम ेन वण ेनवै क ब े ेण सम ं तथा॥४॥ द O Shivaa! He had friendship with Indra. He also had friendship with Yama, Varuna and Kubera.
् ेव ा ं नहतक ंटक ं। प वानवाचैव ूजावाम रशलवान॥५॥ तैव ं शासत द O Goddess! He had (good) sons, he possessed wealth, he had (good) subjects, was devoted to dharma and was of virtuous conduct. While he was ruling this way, all obstructions related to his kingdom were subdued.
त भाया रय ं चासमला कण ेत च। सदाचा े स प े े पतभपायण े॥६॥ He had two wives named Kamala and Kirana. Both were of virtuous conduct, had attractive looks and were devoted to their husband.
ेाया ं कमलाया ं च प स ंबभ वत ः। एकवष च मास े च तथवाादक े सम े॥७॥ एकभ े चैकयग े च लैकसमकालक े। The elder wife Kamala bore two sons in the same year, the same month, the same tithi, vaara etc, in the same constellation, in the same yoga, in the same lagna and at the same time.
जात सम चाप व पभ बभ वत ः॥८॥ ँयामग क ृ श ल लघ दघ म ेण त । एकऽतग णवााता धमा रा सस ंय तः॥९॥ एकः पाप महाध पश नान ृततः। Even though the two princes were born at the same time they were different in terms of appearances. There were respectively dark and fair, lean and obese, short and tall. One was extremely virtuous, charitable, pious and veracious while the other was sinful, extremely short tempered and devoted to slandering and falsehood.
ा तदा स त ाजा वचा गतै॥१०॥ वय ं पम ं ल ेभ े च ंतया खमानसः। Seeing those two sons and the astonishing ways of God, the king was very much surprised and was depressed with worry.
् तदा वलकयामास नाना ंथा नकृतान॥११॥ SA Publisher: Shows the uniqueness of the text as probably this is the first time an ancient text speaks of twins birth, predicting on twins is still a dilemma to modern astrologers
तथाप न गता च ंता कमद ंच ंतत ं भृश ं। He then referred to various texts created by the sages but even then his worry did not subside. He frequently thought, "What is this?"
् एत ंत े काल े म नवृ ंद ं समागतम॥१२॥ वल भृग ः॥१३॥ वसः कशक गग रः काँयप माठः त ः। प लहः समलः श जाबालद शनक नाद ासः पलऽः पाशः। एत े चा े च बहवः सव रवावशादाः॥१४॥ At this time a group of sages arrived in front of the king. Vasishtha , Kaushika, Garga, Kaashyapa, Maathara , Kratu, Pulaha, Simala, Shukla, Jaabaali, Devala, Bhrigu, Shaunaka, Naarada, Vyaasa, Paulastya, Atri, Parashara - these and many others. All of them were proficient in all subjects.
म नना ं व ृदं माल तदा ाजा सम तः। अ रपाादक ं च े ूाा महपतः॥१५॥ Seeing the group of sages the king stood up and with a pleased mind he washed their feet, offered water for drinking and conducted other formalities.
् श रन ेनाह ंकृत ं द ेह पावन ं॥१६॥ स खपवाौााू वदता नन।् ामन He asked the enlightened sages who were seated comfortably and had rested, "O Masters! By seeing you I have purified my body."
ेहमादात।् य य ं सव रगतौ ेाः समाधानताः॥१७॥ महा तं ः क ृ पणाा तं या ं त त ता म नयः ौ ेा मम श ंका ं पहत । "The great should protect the weak. They go to their houses out of respect. You are all dedicated to samadhi and concentration of mind and are the supreme refuge of all. Therefore, O great sages! Let my doubt be removed."
इ ा धणनाथः स तयज रपक े॥१८॥ ता नश रयामास कालानवशादान।् Having said this, the king showed the two birth charts of his sons to those sages who were adept in the knowledge of time.
It is interesting to note that eighteen names are mentioned here. Traditionally also there are said to be eighteen pravartakas or propounders of astrology.
तदा त े म नयः सव ा क ं डलक े श भ े॥१९॥ हाशनवा शं ााष रमासादकासमान ।् पकः पका ं ाा जनैक भामन॥२०॥ O beautiful woman! Then all those sages, after seeing the two auspicious charts, planets, signs, divisions like navamsha etc which were identical with respect to year, month etc they thought them to belong to one individual.
मना गं े त जव म ेष े भम घट े शनः। स ं ेह स ंहाधप ज क े भाग रव मथ न े तमः। च ंिाज े मदान े सकलादसभागगाः॥२१॥ In them Jupiter and Moon were placed in the ascendant Pisces, Mars in Aries, Saturn in Aquarius, Sun in Leo, Venus in Libra, Rahu in Gemini and Mercury in the seventh house with all planets in identical Navamshas .
त ेन जात ग णा मतमात रमाल। चाधप धन ेश सव रसान क ंपकः॥२२॥ ् ाजाज धन ध रा सव रश वनाशकः। गा गं धम रशल दघ र लः सहायवान॥२३॥ ् ोतब ंधऽम े वष ववाह ादश े भव ेत।् अाव ंश े स त सम रहाय ं ण े भव ेत॥२४॥ तैव मृ मात त ेन ग गमत। माघ े मास े सत े प े ादँया ं ववास े॥२५॥ स यदय े क व े ाँय े(ाश?) काला ेण मत। इ ा म नयः सव त त े बभ व दा॥२६॥ “One with this configuration will be endowed with virtues, will be intelligent, famed, physically strong, a chakravarti king, wealthy, compassionate to all beings, a king of kings, a wielder of bow, destroyer of all enemies, of fair colour, shall have a conduct in accordance with dharma, tall, healthy and shall help others (or shall have many helpers). He will have the thread ceremony at the age of eight, marriage at the age of twelve, son at the age of twenty eight. At the age of seventy there will be a huge war in the battlefield. There itself he will die and because of this attain heaven . In the month of Magha, on the twelfth day of the bright fortnight, on a Sunday, when the Sun will rise in the sign of Capricorn he will die by the weapon named Kalastra.” Having said this all the sages then became quiet.
Death in the battlefield immediately takes a Kshatriya (warrior class born) to heaven.
् म नना ं वामाकय र तान वाच तदा न ृपः। एक ेद ं फल ं सा ना घटत े फलम॥२७॥ After hearing the words of the sages the king then spoke to them them, “O Saumyas! This result pertains to one son. It does not apply to the other.”
काण ं त म े ॄ ह वष रमासादयः समान।् तय महापाप ःशल णकातः॥२८॥ वावहतः ध ँयाम ॑ ऽतनघृ रणः। एतचाय रता ं सक ् भव ंत ब शालनः॥२९॥ “Tell me the reason for that. The years, months etc are identical but the second son is very sinful, of a bad character, a coward in battlefield, devoid of knowledge, short tempered, dark in colour, short in height and extremely merciless. All you intelligent sages should think about this properly.”
इत वा ं समाकय र न ृप म नयदा। ऊच े पृथवनाथ ं न ृप पतषण ं॥३०॥ Hearing these words of the king the sages then spoke to him words for his satisfaction.
म नय ऊच ः ण ाजहाभाग धमा रधन े हः। उपाय ं स ंूवाम ंता य ेन नँयत॥३१॥ The sages said: Listen, O King! O greatly fortunate one! Vishnu (is the cause of) the blossoming of the lotus of dharma. I am telling you the means through which your worry shall cease.
स मतभृ रग गयः क ा हतः। तमाय पू स सव कथयत॥३२॥
Where is Sumati, your purohita , who is born in the lineage of Bhrigu? Call him and ask. He will tell everything.
धाा वूदानात ् सजा तं च। प व र ह म व ं त जज ं॥३३॥ By the boon granted by Brahma he is capable of telling about twenty one previous lives and an equal number of future lives.
इत वा ं समाकय र म नना ं च तदा न ृपः। तणा तमाय ू ेषयामास त ३४॥ ृ ेह॥ Hearing these words of the sages the king then instantly summoned his messenger and sent him to his (the purohita’s ) house.
तऽप ूगत त प ं ददश र ह। उवाच त ं महाान ं क त े जनक गतः॥३५॥ The messenger having arrived there saw his son. He asked that high souled one, "Where has your father gone?"
इत वा ं समाकय र त तमवचत॥३६॥ पता प ंचमाप ग ंगासागस ंगम े। ं कऽस क त े वासः क ं काय वत रत े तव॥३७॥ श भ ं वाश भ ं वाप त ॄ ह यथाथ रतः। Hearing these words of the messenger he said to him "My father has attained to the five tattwas at the junction of Ganga and the sea. Who are you? Where do you live? What is your work here? Whether it is good or bad, tell me as it is."
त उवाच व ंगाज तऽह ंतैव ूवसाह ं॥३८॥ ् क ं नाम म े व काशमहागतः। त ेनाह ंू ेषत वन स् यदाह ण तत॥३९॥ The messenger said: I am the messenger of the king of Vanga. I stay there itself. Know me, the one who has come in your presence, to have the name Kandura. O learned one! I have been sent by him (the king). Listen to what he has said.
स मत ं त त ं वाप कम र ं सस ंवद ं। अुथ े समा ानय यथावध॥४०॥ “Bring the knower of karma, the one possessing true knoweldge, Sumati or his son by properly mounting him on this chariot.”
That is he has died.
ता ॄाणौ े महैवाध ना ोज। इत तदत ं ौ ा समत ेय जष रभः॥४१॥ तवा ं ममान थमा तणात।् ूमानस भ ा ोजजवदा॥४२॥ अ ंगा ंग े समायात ाै क े ण सतकः। Therefore, O great Brahmin ! Come with me now itself. After hearing these words uttered by the messenger, the excellent dwija Saumateya, acceeding to the messenger's request, mounted the chariot instantly. Going with a pleased mind he, along with the messenger, reached Vanga from Anga in one night.
तदा सव जनाः ौ ा वूागमन ं शव े॥४३॥ ग ेहामायाता भ ेदव ाः यादयः। वाल ंकाससहता वूदश रनलालसाः॥४४॥ O Shivaa! Then all the men - brahmins, kshatriyas etc on hearing the arrival of the vipra, stepped out of their houses along with clothes and ornaments with a derise to see the vipra.
त न ृप ं सभाया ं च कथायामास ततः। तदा ाजा सम ा ननाम शसा म ः॥४५॥ आसन ं पाम रद न ृपः ूादाद ्जाय च। The messenger said everything to the king in the assembly as it is. Then the king, having got up, bowed his head and then provided the dwija a seat and washed his feet, offered water for drinking and conducted other formalities.
स खपव ं वू े ं क शल ं पृवाृपः॥४६॥ ् ाजानमाशष ं दा च ं जव ेत ॄाणः। कथतक शल ं चाद पत म र ृ ं व ेदयत॥४७॥ The king asked the excellent vipra, who was seated comfortably, his well being. The vipra blessed the king by saying "May you live long!" and after asking his welfare mentioned the demise of his father.
॥िइत ौीलोमशसिहताया िषसाहॐाया ूथमोान िौीशवपावतीसवाद िवूागमन नाम तृतीयोऽायः॥३॥
||Thus ends the third chapter entitled "The Arrival of the Vipra" in the conversation
between Shiva and Parvati in the first part of Lomasha Samhita of sixty thousand verses.||
Chapter 4
ौशव उवाच तदा न ृपऽप धमा रा ान ं दा जाय च। तपवसत े वू े सभा चैकदन े क ृ ता॥१॥ Shiva said: Then the pious king offered a place to stay for the vipra. When the vipra was staying there one day an assembly was convened by the king.
डकः शक ेत व र ेदह जः॥२॥ वसाा म नय ाजान तथागताः। स बाद वबाः स ष ेन न ृकः स ादकण। व प तापः पाः स ंहगज रनः॥३॥ म ंणागता चा हष रणादयः। हष रण भतः शाज ंघ ेत कवदः॥४॥ Sages like Vasishtha etc and kings arrived. Subahu, Dandaka, Shalya , Chitraketu, Videhaja (son of Janaka, the king of Mithila), Virabahu , Sushena, Nrika, Suhlada, Korana, Ratnagriva, Riputapa, Padmaksha, and Simhagarjana. The four ministers Harshana etc also arrived there. Harshana, Bharata , Shalvara and the learned Ashwajangha .
माग रशष ऽसत े प े प ंचा ं प भ े ग । मृगल े क ृ ता ाा सभा चात मनमा॥५॥ The pleasant assembly (of the great sages and powerful kings) was convened by the king in the month of Margasirsha , on the fifth day of the dark fortnight when Moon was in the Pushya constellation and Jupiter was in Capricorn in the ascendant.
तदा कत रज ाजा सभाया ं स मत ेः स त ं। आयामास हष ण स जा त चागतः॥६॥ Then the king Kirtidhwaja summoned the son of Sumati in the assembly delightedly. Sujanma arrived there.
आगत ं व धम र ं समत ेय ं स जन ं। क ृ ता जं लप ट भ ा उवाच ेद ं महामतः॥७॥ The intelligent king, after seeing Sujanma, the knower of dharma, the son of Sumati, having arrived, folded hands and spoke the following to him.
ाजवाच े नमः। समत ेयाय सवा रय सव राय च त े नमः॥८॥ नम ं जपत े प व रकम रवद The king said: Salutations to you, O king of the dwijas! Salutations to you, O the one who knows about the karmas of previous births! O Saumateya! O the one who is everything! O the one who knows everything! Salutations to you.
इत ासन ं ूादापव जमः। तदा कत रज ाजा भत ं ू वाच ह॥९॥
प यः पक ेऽमा शमानय म ृहात।् After praising him in this way the king offered a seat. The best of the vipras sat down. Then the king Kirtidhwaja spoke to Bharata, “O Minister! Quickly bring the two horoscopes of my two sons from my home.”
इत न ृपवचः ौ ा भत म ंसमः॥१०॥ गा ग ृ ेह समादाय पक े त चागतः। उभयः पक े ूादामत ेय ं स नजन ं॥११॥ तपव भत ा दणभागक े। After hearing these words of the king, Bharata , the best of ministers, went to his home, picked up the two horoscopes and returned there. He gave the horoscopes of the two sons to Sujanma, the son of Sumati. Then Bharata sat down there on the right hand side of the king.
उवाच वू ं न ृपतः स धध रम रूवत रकः॥१२॥ े फल ं क ं ा व रजन का कथा॥१३॥ कयम े पक े े क ं फल ं वद कम रवत।् क कमाय व रद क ं वण क ं प ं क ं ग ण ं भव ेत।् एतव समाल वद दैवन ंदन॥१४॥ The king, who had a good intellect and who was the propagater of dharma, spoke to the vipra, “To whom do these two horoscopes belong? What shall be the result? Tell, O knower of karma! Which result will accrue in which year? What is the story of their previous lives? Tell, what shall be the life span? What shall be the colour? What shall be the appearance? What shall be the nature? O son of a Daivajna! Speak after analyzing everything. ”
इत ू ं समाकय र न ृप स मत ेः स तः। ाजान ं ू वाच ेद ं लयाप भय ेन च॥१५॥ After hearing this question of the king, the son of Sumati spoke the following to the king with embarrassment as well as fear.
वू उवाच ाजण मा ं कथयाम तवातः। अशा य ंचषय ं तदाह ं॥१६॥ मया न पठत ं ाजतष ं कम रस चक ं। पठत ं चाप ाजि का ं ाकण ं नय ं॥१७॥ ं ं पात ंजल ं तथा। व ेद ातं ं च स साह ं पाकशा ं च वैक ं॥१८॥ ममा सं ा धम रशा ं च सा पाक ं च साम ि ं शाक न ं काय रदश रक ं। न जानाम महाभाग तष ं वस धाधप॥१९॥ The Vipra said: O King! Listen to my words which I speak in front of you. If there is any other topic related to any other subject, I shall tell you that. O King! Jyotish, the informant of the karma, has not been studied by me. O King of kings! Poetry, Grammar, Polity, Mimamsa,
the scriptures of Dharma, Samkhya, Paatanjala , Vedanta, Literature, Cookery, Medicine, Agriculture, Saamudra and Shaakuna have been studied by me. O the King of the Earth! O Highly Fortunate one! I do not know Jyotisha.
ेद ं वच ग जनक ं लकब ृं हत ं॥२०॥ इत वूवचः ौ ा ाजा वू ं च कप ह। जगाद O Gauri! Hearing these words of the vipra the king became angry with him and spoke the following words to the Janaka who was subsiding on the (money earned from the) people.
ाजवाच धवू तव ज धवा तव ध ल ं। तष ं ं न जानास व ेद ागं ं धम रसद ं॥२१॥ य े वूा तष ं नैव जान ंत त े न नाकगाः। त े वूा नय े या ं त कम ेषव यथा॥२२॥ काध कपाद ं च जान े तष ं च य े। त े वूा अय ं या ं त प नलक े न जभाक ्॥२३॥
ोताना ं स चक ं ेताात ् धम र काण ं। स ंा ं तपव रकालाना ं तष ं स चक ं ृत ं॥२४॥ ेवाः क ृ ताौयाः॥२५॥ मागऽय ं म भागना ं तष ं धम रसाधक ं। ॄािम खाा सव द दशवष रसहॐाण दशवष रशतान च। क ं भपाक े ूप ंत े य े च न ंद ं त तष ं॥२६॥ ॄाण ं व स ृ ाद साऽयम पदतः। तष ं पम ं तं जवाना ं ःखनाशन ं॥२७॥ भ त ं चैव भव ं च वत रमान ं तथैव च। सव ूदश रक ं शा ं सद ं मकाण ं॥२८॥ ऐहक ं पाल ं च शाऽय ं वूप ं गव। हस ंान साानः ाूव ेँमन॥२९॥ The King said: O Vipra! Shame on your birth! Shame on your knowledge! Shame on your race! You do not know Jyotisha which is a part of the Vedas, which helps in performance of religious duties as prescribed by the Vedas. The vipras who do not know Jyotisha do not attain to heaven. Those vipras go to hell just like the arrows shot from hand . Who know even half a shloka or one fourth of a shloka of Jyotisha , those vipras attain to the immutable Purusha, they do not take birth again in the world. This Jyotisha is the indicator of the vratas (religious observances). It is the direct cause of dharma. Jyotisha is the indicator of Samkranti , of Parva and of auspicious and inauspicious time. It is the path treaded by the ones who attain liberation. Jyotisha is the means for dharma. All gods including Brahma and Rudra take recourse to Jyotisha. Those who revile Jyotisha suffer torments in the hell named Yoga. Predicting based on the physical characteristics of the body. Study of omens. Chandrashekhars Comment I think janakaM lokaMbrihataM means the king spoke to Sujanma. In the descriptions of battle scenes in Sanskrit texts it is often mentioned that the arrows pierced the body of the opponent and entered into the earth or patala. That is what is being alluded to here. When Sun enters into a new sign it is called a Samkranti.
Kumbhi for eleven thousand years. In the beginning of creation the essence of Jyotisha was taught to Brahma by Vishnu. Jyotisha is the supreme tattva. It destroys the suffering of the beings. This scripture reveals everything - the past, future as well as the present. It grants spiritual perfection and is the cause of liberation. O the best of Vipras! This science is relevant to both this world as well as the future world because it follows the placement of the planets. It is like a wife in the house of a vipra.
इत वा ं समाकय र समत ेयऽॄवचः। न ृपजवाथ ाजाचमशा ं तद ं॥३०॥ After hearing these words, to protect his life from the king, Saumateya said the following words which however did not bring peace to the mind of the king.
ेह ाजण म े वा ं स ं स ोत या। यदाह ं तष ं शा ं पठना ंभत ं तदा॥३१॥ पता प ंचमाप ेनाह ं पठत ं न ह। O King! Listen to my words. O observer of good vows! What you have said is indeed true. But when I commenced to study the science of Jyotisha, at that time my father attained to the five tattwas (that is he demised). Because of this reason I have not read the science.
इत वूवचः ौ ा ाजा पमधाम रकः॥३२॥ वू ं ूण शसा ापाधं म यत।् गत मास ंाथ सव रसान क ंपकः॥३३॥ Hearing these words of the vipra, the king, who was extremely righteous and compassionate towards all beings, said to him, “Pardon my offence”, bowed his head to the vipra and went for his afternoon prayers.
ाजानमाशष ं दा वू वू जगाम ह। तष ं पठनाथा रय नाा बदकाौम ं॥३४॥ य भागथ साानाायण यतः। O Vipra! After giving blessings to the king the vipra went to a place called Badarikashrama, where there is Ganga, where Nara and Narayana are present, to study Jyotisha.
त ा श भ ं ान ं लमशाौम ं श भ ं॥३५॥ नािना मलताय ं म नव ृदं नष ेवत ं। नानापमृगय र ै ं ं ान ं ददश र ह॥३६॥
CS: I could be wrong but do not find any reference to the wife of vipra here. What is said that in this loka the grahas are as if staying in the house of vipra. VK िजन in shloka 29 means wife. It may mean that just like a man cannot do his dharma without a wife similarly a vipra cannot do his dharma without the knowledge of Jyotisha. :
After seeing an auspicious place he saw there the pleasant and auspicious hermitage of Lomasha, which was surrounded by various trees and creepers, which were occupied by groups of sages and which were surrounded by various birds and animals.
॥िइत ौीलोमशसिहताया िषसाहॐाया ूथमोान िौीशवपावतीसवाद लोमशाौम िवूागमनो नाम चतथऽायः॥४॥
||Thus ends the fourth chapter entitled "The Arrival of the Vipra in the ashrama of
Lomasha" in the conversation between Shiva and Parvati in the first part of Lomasha Samhita of sixty thousand verses.||
Chapter 5 शव उवाच शनैः शनैग रत लमश ं ि हणाज ं। दश े व ेदसश ं समत ेय ननाम ह॥१॥ Shiva said: The vipra reached that ashrama slowly. Lomasha, the son of Vishnu, resembling the Vedas (that is looked like the incarnation of knowledge), appeared there and Saumateya bowed down to him.
ेद ं वचन ं जम म ं। ं कऽस क प ऽस क यास भ ज॥२॥ तदा म नज रगाद आगतऽस कमथ वै त े ॄ ह स वात।् Then the sage spoke the following words to the best of the dwijas, “O Dwija! Who are you? Whose son are you? Where are you going? For what reason have you come here? Tell me this in detail.”
् इत वा ं समाकय र म न े ेद ं जऽॄवत॥३॥ Hearing these words of the sage the dwija said the following.
वू उवाच ेशऽ ग े ूवसाह ं॥४॥ भृग व ंश ेऽतवातः स मतॄा रणमः। प ऽह ं त धम र द व ंग ेद श े ूजानाथः कत रजाभधः। त ृ ेह मानभ ंगऽभ तषाथ ह म े म न े॥५॥ या ं तष ं तं तदथ रमहमागतः। कृपा ं क महाभाग दनऽह ं शण ं मम॥६॥
Vipra said: “In the lineage of Bhrigu there was a highly acclaimed brahmin by the name of Sumati. O knower of dharma! I am his son. I live in Anga. There is a king of Vanga by the name of Kirtidhwaja. O sage! My pride was shattered in his house for the sake of Jyotisha . I have come here to learn the essence of the principles of Jyotisha. O illustrious one! Have mercy on me! I am distressed. Grant me refuge.”
ज वचन ं ौ ा महाकाणक म नः। उवाच वचन ं ं जस ंतषकाक ं॥७॥ Hearing the words of the dwija, the highly compassionate sage spoke words which were pleasant and brought solace to the dwija.
म नवाच पाठयाम भ ॄज च ंत ां स ा ।ं ॄाणैः सव रथा प ं व ेदन े ं च तष ं॥८॥ माघमास े सत े प े प ंचा ं पताक े। ग वासस ंय े म त चा स ोत॥९॥ मासम ेक ं ूत तत वै पाठयाह ं। The sage said: “O Brahmin! I shall teach you. Forsake your invincible worry. Jyotisha, the eyes of the Vedas, is worshippable in every way by the brahmins. O the one with good vows! There is an auspicious muhurata in the month of Magha, on Thursady, the fifth day of the bright fortnight when Moon is in the Pushya constellation. Wait for one month. Then I shall definitely teach you.”
शव उवाच इत म नवचः ौ ा ध ं मा तथाना॥१०॥ पम ं हष रमाप े ेद नाथ शसा म न ं। ततत जव मयामास त वै॥११॥ ् ग स ेवात न ं तदाा नतः सदा। भयलम लान नवास चाकत॥१२॥ Shiva said: Hearing these words of the sage, the dwija became elated and considered himself blessed. Then that best of dwijas bowed his head down to the sage, got up and spent his time there itself. He constantly dedicated himself to the service of his teacher and followed his orders. Eating fruits and roots, he stayed there itself.
् एव ं मासगत े काल े स जा सव रधम रवत।् म त चैव स ंूा े स ंप वधव नन॥१३॥ इत म ं ं सम ाय र ग ं ना प नः प नः। ूमानस भ ा लभस खादयः॥१४॥ रल कणाय ग ेण॥१५॥ अाना तं व ंसभाः ूणतात रत।् ूसद म नशा नमै भगवत े बधपाय सव रदा। पमान ंदक ंदाय ग व ेऽान ंसन े॥१६॥
When one month had passed in this way and the muhurata had arrived, Sujanma, the knower of all dharmas, having rejected greed, worldly comfort etc with a pleased mind bowed down to his guru again and again and worshipped him as per injunctions with the following mantra - “O the Sun who destroys the darkness of ignorance! O the one who takes away the sorrow of ones who bow down to him! O the lion amongst sages! O the one whose eyes are filled with compassion! Be pleased. Salutations always to him who is the Lord, who is of the nature of consciousness, who is the abode of supreme happiness, who is the teacher, who destroys the darkness of ignorance.”
इ ः स स स ं म नवदा ं वः। अथपादँयत श् ााणा ं सा ं यतष ं श भ ं॥१७॥ His having spoken thus, the pleased sage, the best amongst the knower of tattvas, taught the auspicious Jyotisha which is the essence of the shastras .
श ा बं ध ं व ं श ा बं धा ं ग ं। ूण पा चं ज ं च वणा ं याामद ं तत ं॥१८॥ स य ना हपत ं जगकाण ं। वाम व ेदनयन ं यथा ॄम खा त ं॥१९॥ After saluting Vishnu wearing white robes, Saraswati wearing white robes, after saluting Panchajanya (the conch of Vishnu) and the lute (of Saraswati ) - the two by which this entire universe is pervaded, after bowing down to the Sun, the lord of the planets and the cause of the origin of the world, I shall speak ( Jyotisha) the eye of the Vedas, as heard from the mouth of Brahma. Chandrashekhars Comments: Veena is lute, it is also one of the words that indicates seven planets and here that must be the meaning. VK: Both the conch as well as the lute symbolize sound. I feel that instruments which represent sound, which is the means of instruction, are being saluted here.
शा तं ाय ग भाय ऋजव े चवासन े। आकाय ूदात ं ततः ौ ेय वात॥२०॥ ेय ं पशाय नाकाय शठाय च। द े ूतदन ं ःख ं जायत े ना स ंशयः॥२१॥ न द The knowledge of Jyotisha should be given to the one who is peaceful, devoted to his teacher, straightforward , who shall stay for long (to acquire the entire knowledge) and who believes in God. Then one shall certainly obtain merit. It should not be given to the student of another teacher, to the one who is an atheist and to the one who is crooked. If this knowledge is given to such a disciple then sorrows appear day after day – there is no doubt about this .
एकऽाक व नादः ूभ ः। श ः सम जगाम नग र णः ग णातः॥२२॥ स ंसाकाणः ौमामताा (च) ूतापवान।् एका शं ेन जगव सृजवत लयत े॥२३॥ Vishnu is the non-dual, unmanifested, beginningless, powerful, lordly, pure, constant, lord of the world, devoid of the gunas (in the unmanifested form), comprised of the three gunas (in
the manifested form), the cause of the world, glorious, unlimited in form and endowed with affluence. Through merely a part of his power he creates, sustains and destroys the world.
् ेव मृतं तदश रनः। वद ेत(वद?) तमाणं च सूधानं तथ पादं त द ैकपात॥२४॥ Three-quarters of that God are indestructible. The knowers of the tattvas know it along with the remaining quarter which is called Pradhaana (or Prakriti). Commentary: One may want to compare what is being said in these verses with the following two verses from the celebrated Purusha Sukta of the Rig Veda:
एतावान महमात ायां प षः। पादऽ वा भ तान पादामृतं दव॥३॥ पा र उदै षःपादऽ ेहाभव नः। तत वाामाशनानशन े अभ॥४॥ “This much is only the greatness of the Purusha. The Purusha himself is much greater than it. One quarter of the Purusha is the entire group of living beings. The remaining three quarters are imperishable and exist above in the sky. The Purusha ascended above with three quarters of its part. One quarter of its part manifested here in the tangible world. From this one quarter the entire universe, along with conscious and unconscious entities, came into existence.”
The reference in the sukta is to the beginning of creation when the Purusha divided itself into two parts. From one-fourth part the visible and perishable world of living and non-living beings came into existence while the remaining imperishable part ascended above. These are the two parts of Vishnu being spoken of in this shloka. The shloka says that the enlightened beings possess full knowledge of both these parts.
ााक व व रास ेदव ेत गयत े। यदाक व रय शसमतः॥२५॥ ाकशभः स ंय तऽन ंतशमान।् Vishnu, in the form which is manifest as well as unmanifest, is known as Vasudeva . The unmanifested Vishnu is endowed with two kinds of energies while the manifested Vishnu is endowed with three kinds of energies and is infinitely powerful.
सूधाना ौः शभ शर ज ग णा॥२६॥ या श ृतया ूा नलाा तमपण। The energy named Shri is dominated by Sattva, the energy names Bhoo is dominated by Rajas and the third energy called Nila is dominated by Tamas.
वास द ेव त राभ शा ू ेत यदा॥२७॥ ेत म त रध ृक ्। स ंकष रण ू न Chandrashekhar’s comment: I think what is meant is that the unmanifest form of the Lord is called as Vishnu and the manifest one is called Vasudev.
Inspired by the energy Shri, Vishnu divided himself four-fold. He assumed four forms (the three additional ones) named Sankarshana, Pradyumna and Aniruddha. (That is He retained one imperceptible form of himself and assumed three others forms which were respectively conjoined with the three shaktis. And thus he became perceptible.)
तमःशात व दव ः स ंकष रणाभधः॥२८॥ ू जसा शानः सया य तः। Lord Vishnu, accompanied by the power Tamas, became Sankarshana. He became Pradyumna accompanied by Rajas and Aniruddha accompanied by Sattva.
महा(न)स ं् कष रणाातः ू यदह ंकृतः॥२९॥ अनाय ं जात ोाह ंकाम त रध ृक ्। Mahattattva emerged from Sankarshana. Ahamkara emerged from Pradyumna. From Aniruddha emerged the form of Brahmahamkara.
सव ष सव रश शधकया य तः॥३०॥ All energies are present in all forms but each form is dominated by its own power.
अह ंकाधा भ ा सव रम ेतदवत।् साक ाजसैव तामस ेह ं क ृ तः॥३१॥ Ahamkara divided itself three-fold and permeated everything. Saatvika, Rajasik and Taamasik – these were the three divisions of Ahamkara.
ेवा वैकाकााताैजसाद ंियाण च। तामसाैव भ तान खादन शभः॥३२॥ द The gods emerged from Vikara (sattva), the sense organs emerged from Tejas (Rajas) and the five elements sky etc emerged from Tamas together with their own powers.
ौशा सहत व ः सदा पात जगय ं। भ शा सृजत े व नलशा च ह ह॥३३॥ Vishnu, accompanied with the power Shri, always protects the world; accompanied by the power Bhoo he creates and accompanied by the power Nila he destroys.
सव ष चैव जव ेष पमाा वाजत े। सव ह यदद ं ॄ(न)् त ं ह पमान॥३४॥ The Supreme Soul resides in all the beings. O Brahmin! Whatever exists is situated in the Supreme Soul.
CS The word is BrahmasthitaM. So perhaps what this means is that whatever exists in this loka is the absolute one that is the Parmaatmaa. :
सव ष चैव जव ेष त ं ंशय ं चत।् जवा शं मधक ं तमाा शं कऽधकः॥३५॥ The two parts ( jiva and paramatma) are situated in all beings. In some the jiva part dominates and similarly in some the paramatma part dominates.
स य रादय हाः सव ॄाकामषादयः। एत े चा े च बहवः पमाा शं काधकाः॥३६॥ All the planets like Sun etc and gods like Brahma, Shiva etc – these and many others are dominated by the paramatma part.
शय तथैत ेषामधका शं ाः ौयादयः। अास शष ेया जवा शं काधकाः॥३७॥ And their powers or consorts like Lakshmi etc are also dominated by paramatma part. In the powers or consorts of other (gods) the jiva part should be known to be dominant.
शव उवाच इत ौ ा जवः स जा ूकवदः। क ंच ं ेदह मापः प नः ूवाच त ं म न ं॥३८॥ Shiva said: Hearing this, Sujanma, the best amongst dwijas and adept in asking questions, succumbed to a doubt and spoke again to that sage.
वू उवाच ृ ादय य े च वताा मापत ेः। त ेष (त ेऽप?) जवा शं स ंय ाः क ं वा ॄ ह म न॥३९॥ ामक Vipra said: Were the incarnations of Vishnnu like Rama, Krishna etc also constituted of the Jiva part? O lord of sages! Tell this to me.
म नवाच ामः क ृ भ वू न ृस ंहः श कथा। एत े प ण रावताा े जवा शं काताः॥४०॥ The sage said: O Vipra! Rama, Krishna, Nrisimha and Shukara – these were purnavataras (that is contained only the paramatma part). Others were accompanied by the jiva part.
रनः॥४१॥ अवताायन ेकान ज पमानः। जवाना ं कम रफलद हप जनाद The unborn Supreme Soul has many avataras. Janardana (an epithet of Vishnu meaning exciting or agitating men) in the form of planets grants the fruits of karma to the beings. VK This verse is also found in BPHS 1.21 Where the word ॄन ् is used to address the disciple. This also makes more sense. So I have corrected this verse based on BPHS. :
् दैाना ं बलनाशाय ेद वाना ं बलवृय े। धम रस ंापनाथा रय हााता इम े मात॥४२॥ ामावताः स य र च ंि यनायकः। न ृस ंह भ मप ब ः समस त च॥४३॥ वामन वब ध े भाग रव भाग रव च। क म भाप सहक ेय श कः॥४४॥ क े तमनावता य े चा े त ेऽप ख ेटजाः। These incarnations of Vishnu were born from the planets in sequence for the sake of destroying the power of demons, for enhancing the power of gods and for establishing righteousness. Rama was an avatara of Sun, Krishna of Moon, Nrisimha of Mars, Buddha of Mercury, Vamana of Jupiter, Parashurama of Venus, Kurma of Saturn, Shukara of Rahu and Meena of Ketu. The remaining avataras were also born from the planets.
पमाा शं मधक ं य ेष त े ख ेचाभधः॥४५॥ जवा शं मधक ं य ेष जवा े वै ूकत रताः। The avataras which have a predominance of the paramatma part are called Khecharas (that is gods, literally meaning moving in the sky) and those which have a predominance of the jiva part are called Jivas.
े पमाा शं नःसृताः॥४६॥ स य राद ह ामक ृ ादयः सव वताा भव ंत वै। तैव त े वलय ंत े प नः काय े सदा॥४७॥ जवा शं ा नःसृता ेषा ं त े जाता नादयः। त ेऽप तैव लय ंत े त ेऽ े समय ंत ह॥४८॥ From the planets Sun etc the paramatma part emerges and the avataras like Rama, Krishna etc come into existence. After their work is over they always merge there itself (in the respective planets from where they emerged). The jiva parts of the planets emerge and human beings etc come into existence. They also merge there itself (in the respective planets from where they emerged). And they (the planets) merge into the Avyakta (the unmanifest).
् इद ं यथत ं वू सव यव ंत च। भ ताप भव ंत तः सव रतामयात॥४९॥ O Vipra! I have said to you that in which everything is, was and shall be. The one who knows this shall acquire omniscience.
वना ततष ं ना ात ं शत कहचत।् तादवँयम ेय ं ॄाणै वश ेषतः॥५०॥ Without knowing this, one cannot know Jyotisha in any way. Therefore it must be read, especially by Brahmins.
य जः शामाा तष ं ख न ंदत। व ं नय ं भ ा चा धं मजन॥५१॥ The dwija who does not know the science of Jyotisha and blames it, he suffers in the hell names Raurava and is born blind in another birth.
ौशव उवाच ं मश ि हणाजः। आद त जातक ं सव म पचम े॥५२॥ इ पदँय भगवा Shiva said: Having instructed in this way in the beginning, lord Lomasha, the son of Brahma, commenced to speak the Jataka formally.
॥िइत ौीलोमशसिहताया िषसाहॐाया िौीशवपावतीसवाद ूथमोान चमोऽायः॥५॥
||Thus ends the fifth chapter in the conversation between Shiva and Parvati in the first part of Lomasha Samhita of sixty thousand verses.||
Chapter 6 म नवाच म ेष वृष मथ नः कक रः स ंहः क माका। त लालधन ष नः क ं भमन ततः प ं॥१॥ रनः। ता गं ान नबध ं माादशाशयः॥२॥ यदाक व ः कालप जनाद The sage said: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Saggitarius, Capricorn, Aquarius and Pisces – know these twelve signs to be the limbs of Janardana as time personified, which is the unmanifest form of Vishnu.
शषा रनन तथा बा डकटबयः। ग य गल े जान य गल े ज ंघ क े तथा॥३॥ चण तथा लात ् ेयाः शषा रदयः मात।् Head, face, the two hands, heart, chest, hip , abdomen, private parts, the two thighs, the two knees, the two ankles and the two feet are the limbs signified in sequence by the twelve houses beginning with the ascendant.
चभावाः ा नय॥४॥ Chandrashekhar’s comment: Though Kati does mean hips, KatiH means waist and that is more appropriate
here, looking at physiology of Kalpurusha.
ेका यादयः। पानलधा ै ं The signs beginning from Aries are movable, fixed and dual; cruel and gentle; male and female in a cyclic sequence. Pitta (bile), Vata (air), Tridosha (mixed) and Kapha (phlegm) are the tempers of the signs in a cyclic sequence.
वण ब ृहात ािावम॥५॥ प व रवास न ृपातः शैलचा जग ण। पृदय पावक च म ेषाशः क जाधपः॥६॥ Aries is red in colour, has a large body, is four-footed, is strong during the night, resides in the east, belongs to the kingly class, resides on mountains, is dominated by the Rajas guna, rises with its back, is dominated by the fire element and has Mars as its lord.
ेतः श ाधप दध रत ाव रबल। या े ा वण(ग)् भम ज पृदय वृषः॥७॥ Taurus is white in colour, has Venus as its lord, is tall, is four-footed, is strong during the night, resides in the south, resides in villages, belongs to the class of businessmen, is dominated by the earth element, is dominated by the Rajas guna and rises with its back.
शषदय न ृमथ न ं सगद ं च सवणक ं। ूम िपााबल ा ोजऽनला॥८॥ समगा हण मथ ना ब धाधपः। Gemini rises with its head, indicates a pair of humans (male and female) holding a mace and a lute, resides in the west, is dominated by Tamas guna, is two-footed, is strong during the night, resides in villages, belongs to the vraja (shudra?) class, is dominated by the air element, has an even body, is light green in colour and has Mercury as its lord.
् पाटलऽवनचा ॄाण नशवय रवान॥९॥ बपातन ः सग ण जल। पृदय कक राशमृ रगा कं ऽधपतः ृतः॥१०॥ Cancer is pale pink in colour, roams on earth , belongs to the Brahmin class, is strong during the night, is many-footed, resides in the north, has a bulky body, is dominated by Sattva guna, is dominated by the water element, rises with its hind quarter and has Moon as its lord.
् स ंहः स य राधपः सत ायऽनलः। शषदय ब ृहाः पा ड ं ः प व वय रवान॥११॥ CS: Vana means forest or distant lands. So roaming on the earth may not be correct translation. VK: It is अवनचा and not वनचा. So roaming on earth could be appropriate though BPHS says
वनचा in 4.10.
Leo has Sun as its lord, is dominated by Sattva guna, is four-footed, belongs to the kshatriya class, is dominated by the fire element, rises with its head, has large limbs, is pale in colour, resides in the east and is strong during the day.
पाव रताथ काा ाशदनबलाता। शषदया च मा गं ा पााचा च सा॥१२॥ ससदहना वैँया चवणा र ूभ ंजन। क मा तमसा य ा बालभावा ब धाधपा॥१३॥ Virgo roams on mountains, it is strong during the day, rises with its head, has limbs of medium size, is two-footed, resides in the south, represents a vaishya that is the business class, is a virgin holding grains and fire, is multi-coloured, is dominated by the air element , is a virgin, is dominated by Tamas guna, it represents the stage of childhood and has Mercury as its lord. Chandrashekhars Comments: It should be noted that allotment of elements to rashi differs in different astrological texts, hence the difference between the elements allotted to Rashis in Lomasha Samhita and BPHS. Some are of the opinion that beginning from Aries they are of the order Fire, Earth, Air and Water, in a cyclical fashion till it ends on Pisces being of water element (Parashara). Others opine that it is Fire, Air, Earth and Water that is the correct order. I am personally of the opinion that the elements are as follows: Aries-Fire, Taurus-Earth, Gemini-Earth (Rudrabhatta's opinion) Cancer-Water, LeoFire, Virgo-Earth, Libra-Earth, Scorpio-Earth and fire, Sagittarius-Fire, Capricorn-first half-Earth and second half-Water, Aquarius-Air and Pisces-Water.
शषदया वया रा तल क ृ ा जग ण। पम ेदच(पम े भ च?) घात श ि ् मतन पात॥१४॥ श ाधपऽथ ा गं बपााण जल। Libra rises with its head, is strong during the day, is black in colour, is dominated by Rajas guna, resides in the west, roams on the earth, is a killer, belongs to the shudra class, has a medium sized body, is two-footed, has Venus as its lord, has small limbs, is many-footed, represents a Brahmin and is dominated by the water element.
स दनवया रः पश ंग जलभ चः॥१५॥ CS: There is something wrong in the word Ghati and it happens to be GhaTi then this could mean one who is ever busy, which may be more appropriate. There is certainly something wrong with the word as the word in the manuscript is pashcimendudacaro. And acharo would mean one who does not move. Again the du in Indu is dIrgha so it may mean udacaro and could relate to the jataka liking to raom around inleaps and bounds. This does suit the chara nature of Tula R āshi. Then pashcimendu means that it is powerful in the west, which makes more sense. 1
VK: This shloka also occurs in BPHS 4.15,16 where Mr. Santhanam has translated घात as mischevious or destructive. BHPS also says पम े भ च instead of पम ेदच.
माऽतता गं वृक क जाधपः। Scorpio resides in the north, is strong during the day, is tawny in colour, resides in water and land, has a hairy body, has sharp limbs and has Mars as its lord.
पृदय थ धन ग र ाम च साकः॥१६॥ प ंगल नशवया र पावक य पात।् आदाव ंत े चत ादः समगा धन ध रः॥१७॥ प व र वस धाचा त ेजवाृजम। Saggitarius rises with its hindquarter, has Jupiter as its lord, is dominated by Sattva guna, is golden in colour, is strong during the night, is dominated by the fire element, belongs to the class of warriors, is two-footed in the beginning and four-footed in the end, has even sized limbs, holds a bow, resides in the east, roams on earth and is full of spiritual valour.
् म ंदाधपम भम या े नशवय रवान॥१८॥ पृदय ब ृहाः कब र वनभ चः। आद चत ाद ंत े त वपद जलग मतः॥१९॥ Capricorn is lorded by Saturn, is dominated by Tamas guna, is dominated by the earth element, resides in the South, is strong during night, rises with its back, has large limbs, is variegated in colour, roams about in forests and lands, its first half is four-footed and the second half is footless and moves about in water.
क ं भः क ं भ नै वभ (बॅ ) वण मतन पात।् वय जलम वात शषदय तम॥२०॥ ेश ाम दैवाकः ृतः। श िः पमद Aquarius is represented by a man holding a water-pot, is brown in colour, has a body of medium built, is two-footed, is strong during the day, resides in the middle of water, is dominated by the air element, rises with its head, is dominated by Tamas guna, belongs to the shudra class, resides in the west and its lord is Saturn.
मन प छास ंल मनाशदवाबल॥२१॥ ेह च स जल सग णा छ(?) जलच जः। अपद मद भयदय॥२२॥ स ाचाया रधपा ाशना ं गदत ं मया। Pisces is represented by two fishes joined at their tail and face, is strong during the day, is dominated by the water element, is dominated by Sattva guna, is pure, roams in clean water,
belongs to the Brahmin class, is footless, has a medium body, resides in the north, rises with both head and hind quarters and its lord is Jupiter. Thus I have mentioned the characteristics of the signs.
ंशागाक ाशः लः स फलाय च॥२३॥ वगा रः षडशस ंाता ॄा लकपतामहः। तानह ं स ंूवाम समत ेय ण ह॥२४॥ A full sign has thirty bhagas for ascertaining finer results. Sixteen vargas have been spoken by Brahma, the forefather of the world. I shall now explain them to you, O Saumateya! So listen (carefully).
े ं हा च ि ेाण य ाशः समा शं कः। न ंदा शं दशमा शं स य ाशः षडशा शं कः॥२५॥ व ंशा शं व ेदबा ंश भा शं णा शं कतः॥२६॥ खव ेदा शं ऽव ेद ाशं ष ंश ततः प ं। Kshetra (D-1), Hora (D-2), Dreshkana (D-3), Turyansha (D-4), Saptamsha (D-7), Nandamsha (D-9), Dashamsha (D-10), Suryamsha (D-12), Shodashamsha (D-16), Vimshansha (D-20), Vedabahuamsha (D-24), Bhamsha (D-27), Trimshansha (D-30), Khavedamsha (D-40), Akshavedamsha (D-45) and Shashtiamsha (D-60).
Ar
Ta
Ge
Cn
Le
Vi
Li
Sc
Sg
Cp
Aq
Pi
Ma
Ve
Me
Mo
Su
Me
Ve
Ma
Ju
Sa
Sa
Ju
D-1 Signs
1
3
5
7
9
11
2
4
6
8
10
12
Deva (15)
Su
Su
Su
Su
Su
Su
Mo
Mo
Mo
Mo
Mo
Mo
Pitri (15)
Mo
Mo
Mo
Mo
Mo
Mo
Su
Su
Su
Su
Su
Su
D-2 1
2
3
4
5
6
7
8
9
10
11
12
Ma
Ve
Me
Mo
Su
Me
Ve
Ma
Ju
Sa
Sa
Ju
Su
Me
Ve
Ma
Ju
Sa
Sa
Ju
Ma
Ve
Me
Mo
Ju
Sa
Sa
Ju
Ma
Ve
Me
Mo
Su
Me
Ve
Ma
D-3
त े ं त ख ेट ाश ेय य नायकः॥२७॥ स य व रषम े ाश सम े तपतक ं। पत ंिह ेशाः ेद वाः स य रा(स य र) कत रताः॥२८॥ The khestra is ruled by that planet who is the lord of that sign. Sun and Moon are the lords (of a Hora) in odd signs. In even signs their order is reversed. The Pitris are the deities of the Moon’s hora while Devas are the deities of the Sun’s hora.
भाग ं चा हा ं ं ं तया शं क ं। प ंचनवपाना ं च वषम ेष सम ेष च॥२९॥ नादागवा रसाः ि ेाण ेशाादयः। Hora is half of a sign. Dreshkana is one-third of a sign. Lords of the own sign, fifth sign and ninth sign are the lords of the three Dreshkanas in odd as well as even signs. Narada, Agastya and Durvasa are the deities of the Dreshkanas in movable and other signs. Signs
1
2
3
4
5
6
7
8
9
10
11
12
Ma
Ve
Me
Mo
Su
Me
Ve
Ma
Ju
Sa
Sa
Ju
Mo
Su
Me
Ve
Ma
Ju
Sa
Sa
Ju
Ma
Ve
Me
Ve
Ma
Ju
Sa
Sa
Ju
Ma
Ve
Me
Mo
Su
Me
Sa
Sa
Ju
Ma
Ve
Me
Mo
Su
Me
Ve
Ma
Ju
1st Sanaka 7-30 2nd Sananda 15 3rd Sanatkumara 22-30 4th Sanatana 30
D-4
ा रदक ेपतय य ाश ेशाः यादयः॥३०॥ शन ंदकै (सनक) सन ंद क मा सनातनः। त ेषामधशा ं मश नगा शं ऽथ ूचत े॥३१॥ Beginning with the sign itself, the lords of the four quadrants are the lords of the Turyamshas in signs beginning with Aries. Sanaka, Sanandana, Sanatkumara and Sanatana are their deities in sequence. Now Saptamsha is being described. Signs 1st 4-17 2nd 8-34 3rd 12-51 4th 17-8 5th 21-25 6th 25-42 7th 30
1
2
3
4
5
6
7
8
9
10
11
12
Ma
Ma
Me
Sa
Su
Ju
Ve
Ve
Ju
Mo
Sa
Me
Ve
Ju
Mo
Sa
Me
Ma
Ma
Me
Sa
Su
Ju
Ve
Me
Sa
Su
Ju
Ve
Ve
Ju
Mo
Sa
Me
Ma
Ma
Mo
Su
Me
Ma
Ma
Me
Sa
Su
Ju
Ve
Ve
Ju
Su
Ju
Ve
Ve
Ju
Mo
Sa
Me
Ma
Ma
Me
Sa
Me
Ma
Ma
Me
Sa
Ju
Ve
Ve
Ju
Mo
Sa
Ve
Ve
Ju
Mo
Sa
Ma
Ma
Me
Sa
Su
Ju
Su
Me
D-7
वषम े म ेणवै समामभ ेऽधपः। ा े च दा तथ े सस ंभवः॥३२॥ मश जलावज े सम े श जलादकात।् In odd signs begin with own sign and in even signs begin with the seventh sign. In odd signs (the deities of the divisions are) Khshara, Ksheera, Dadhi, Aajya, Ikshu-Rasa, Madya and Shuddha-Jala. In even signs begin with Shuddha-Jala in reverse order. Signs
1
2
3
4
5
6
7
8
9
10
11
12
1st
Ma
Sa
Ve
Mo
Ma
Sa
Ve
Mo
Ma
Sa
Ve
Mo
3-20 2nd 6-40 3rd 10-00 4th 13-20 5th 16-40 6th 20-00 7th 23-20 8th 26-40 9th 30-00
Ve
Sa
Ma
Su
Ve
Sa
Ma
Su
Ve
Sa
Ma
Su
Me
Ju
Ju
Me
Me
Ju
Ju
Me
Me
Ju
Ju
Me
Mo
Ma
Sa
Ve
Mo
Ma
Sa
Ve
Mo
Ma
Sa
Ve
Su
Ve
Sa
Ma
Su
Ve
Sa
Ma
Su
Ve
Sa
Ma
Me
Me
Ju
Ju
Me
Me
Ju
Ju
Me
Me
Ju
Ju
Ve
Mo
Ma
Sa
Ve
Mo
Ma
Sa
Ve
Mo
Ma
Sa
Ma
Su
Ve
Sa
Ma
Su
Ve
Sa
Ma
Su
Ve
Sa
Ju
Me
Me
Ju
Ju
Me
Me
Ju
Ju
Me
Me
D-9
भा े े धमा र ंचमाभावक े॥३३॥ ेवन ृासाैव चादष ग ृ ेहष च। द (Now Navamsha is being described.) In moving signs being with the own sign, in fixed signs begin with the ninth sign and in dual signs begin with the fifth sign. Devas, Nri (humans) and Rakshasas are the deities (of the amshas) in signs beginning with movable signs.
दशमा शं ाधपा ेयाः ानाषम े सम े॥३४॥ धम ादकाः ूा ेषामशा ूचत े। प व राददशदाला इायमासाः॥३५॥ वण मातैव क ब े ेशानपजाः। अन ंत मादज े सम े वामम ेण त े॥३६॥ In odd signs the lords of the Dashamsha begin with the own sign while in even signs they begin with the ninth sign. Their deities are now being mentioned. In odd signs the Dikpalas
Ju
beginning from the east – Indra, Agni, Yama, Rakshasa , Varuna, Maruta, Kubera, Ishana, Padmaja (or Brahma) and Ananta. In even signs the order is reversed.
भा य ाश क े शा ग रण ेशायमाहयः। The lords of the Suryamshas (D-12) begin with the own sign. Ganesha, Ashwini Kumaras , Yama and Ahi are the deities (in a cyclic order).
म ेषा ंहायाैव चादष (ग ृ?) ेह ष च॥३७॥ षडशा शं ाधपाः ेया ॄाव ेशभााः। वषम े या म े व ंशा शं ेशा वदाम त े॥३८॥ Lords of Shodashamshas begin from Aries, Leo and Sagittarius in movable signs, fixed signs and dual signs, respectively. Brahma, Vishnu, Isha and Bhaskara (Sun) are the deities in odd signs while in even signs the order is reversed. Now I shall tell you the lords of the Vimshamshas .
या(त)् च े े चापाृग ेा(त)् भावक े। काल ग जया ल वजया वमला सत॥३९॥
ताा ालाम ख ेता ललता बगलाम ख। ू ंगा शच ि भवान वदा जया॥४०॥ प ा स म ख च ेत वषम े पच ंतय ेत।् समाश दया म ेधा छशषा र पशाचन॥४१॥ ध मावत च मात ंग बाला िभाणानला। प ंगला का घा वााह वैव सता॥४२॥ भ वन ेश भैव च म ंगला पाजता। एता व ंशत भागानामधपा ॄहणदताः॥४३॥ In movable signs begin from Aries; in fixed signs begin from Saggitarius and in dual signs begin from Leo. In odd signs the deities are 1. Kali 2. Gauri 3. Jaya 4. Lakshmi 5. Vijaya 6. Vimala 7. Sati 8. Tara 9. Jvalamukhi 10. Shveta 11. Lalita 12. Balagamukhi 13. Pratyangira 14. Shachi 15. Raudri 16. Bhavani 17. Varada 18. Jaya 19. Tripura and 20. Sumukhi. In even signs the deities are 1. Daya 2. Medha 3. Chhinashirsha 4. Pishachini 5. Dhumavati 6. Matangi 7. Bala 8. Bhadra 9. Aruna 10. Anala 11. Pingala 12. Chuchuka 13. Ghora 14. Varahi 15. Vaishnavi 16. Sita 17. Bhuvaneshi 18. Bhairavi 19. Mangala and 20. Aparajita. These are the twenty deities of the divisions spoken by Brahma.
े। कका र मभग े ख े ट े ंधः(दः?) पश र धऽनलः॥४४॥ सा शं कानामधपाः स ंहादजभग े ह ् वकमा र भग म मयऽतकव ृषजाः। गव ंद मदन भमः स ंहाद वषम े मात॥४५॥ कका रद समभ े भमालम ेन वच ंतय ेत।् Lords of the Siddhamshas begin from Leo in odd signs and Cancer in even signs. In odd signs (for the divisions) beginning from Leo the deities are Skanda, Parshudhara (ie Parashurama), Chandrashekhar’s comment: Isha is also one of the names of Lord Shiva and he is indicated here.
Anala, Vishwakarma , Bhaga, Mitra, Maya, Antaka, Shiva, Govinda, Madana, Bhima. In even signs (for the divisions) beginning with Cancer the deities begin from Bhima in the reverse direction.
् म ेष े म ेषा ृष े कका र लत मथ न े मृगात॥४६॥ ् कक राश च भा शं ेशाः कणसमताः। न ेशा भा शं ेशा भा शं स ंभामात॥४७॥ Divisions of Bhamsha begin from Aries in Aries, from Cancer in Taurus, from Libra in Gemini and Capricorn in Cancer. (For other signs) the lords of Bhamshas are identical to the lords of the Bhamshas of the sign in trine from it. Deities of the Nakshatras are the deities of the Bhamsha . (The lords of the Bhamshas are in the same order as those of the Nakshatras. Thus they begin from Dasra, Yama, Agni etc and end at Pusha for odd signs and reverse for even signs.)
ंशा शं ेशा वषम े क जाकभाग रवाः। प ंचप ंचासाा भागा ततः सम े॥४८॥ वः समश च धनद जलदथा। In the odd signs the lords of the Trimshamshas are Mars, Saturn, Jupiter, Mercury and Venus. The divisions are of size five, five, eight, seven and five. They are reversed in even signs. Vahni (Agni), Samira (Vayu), Indra, Dhanada (Kubera) and Jalada (Varuna) (are the deities).
् चा ंशतभागानामधपा वषम े मात॥४९॥ व े मच ा धाता शव वः। यम य ेशग ंधव काल वण एव च॥५०॥ समभ े त लात ेयाः ाधपसमताः। The lords of the forty divisions in odd signs begin from Aries. Vishnu, Indra, Marichi, Tvashta , Dhata, Shiva, Sun, Yama, Yakshesha, Gandharva, Kala and Varuna (are the deities in a cyclic fashion). In even signs the divisions begin from Libra along with their ruling lords.
् तथाव ेदभागानामधपाभ े यात॥५१॥ े स ंहाभाव े चापाण े(वध?) शक ेशवाः। ईशा तस ेा व क े शाादष ॥५२॥ The lords of the Akshavedamsha begin from Aries in movable signs, from Leo in fixed signs and from Saggitarius in dual signs. The lords are Brahma, Shiva and Vishnu in movable signs, Shiva, Vishnu and Brahma (in fixed signs) and Vishnu, Brahma and Shiva (in dual signs).
ष ंशकानामधपः ाश ेः पच ंतय ेत।् घासगवा रणाः क ब े ासतः॥५३॥ क ं ॅस ं क ल वषबहणः। माया ू ेतप ष च वणिकला(काला?)हयः॥५४॥
ेवा कलनाश तशकमलाक॥५५॥ च ंिकमलस ं च पा तकश ंकाः। द म ंदज मृ काल च दावाघस ंकः। यमध ंटाः कैवामृतः प ण रनशाकः॥५६॥ वषदधः क ला तं म व ंशयथा। उातकालसााः कमलः शतलाभधः॥५७॥ कालद ं ंिााः ूवणः कालपावकः। द ंडभृम रलः सः ऽतशतलऽमृतः॥५८॥ पयधॅमणा च च ंि ेखाय मन े(भ े?)। समभ े यात ् ेया वगा रः षडशकत रताः॥५९॥ The lords of the Shastyamsha begin from the sign itself. (In odd signs the deities are) 1. Ghora 2. Rakshasa 3. Girvana 4. Kubera 5. Rakshasa 6. Kinnara 7. Bhrashta 8. Kulaghna 9. Visha 10. Barhina 11. Maya 12. Preta 13. Purisha 14. Varuna 15. Indra 16. Kala 17. Ahi 18. Candra 19. Komala 20. Padma 21. Achyuta 22. Brahma 23. Shankara 24. Deva 25. Ardha 26. Kali 27. Nasha 28. Kshitisha 29. Kamalakara 30. Mandaja (or Gulika) 31. Mrityu 32. Kala 33. Davagni 34. Ghora 35. Yamaghanata 36. Brahma 37. Amrita 38. Purnanishakara 39. Vishadagdha 40. Kulanta 41. Mukhya 42. Vamshakhshaya 43. Utpaata 44. Kaala 45. Saumya 46. Komala 47. Shitala 48. Karaladamshtra 49. Chandrasya 50. Pravina 51. Kalapavaka 52. Dandabhrita 53. Nirmala 54. Saumya 55. Krura 56. Atishitala 57. Amrita 58. Payodhi 59. Bhramana and 60. Chandrarekha. The deities for the even signs are in the reverse order. Thus the Shodashavargas have been elaborated.
वग रभ ेदानह ं व े समत ेयावधय। षगा रः सवगा र दवगा र न ृपवग रकाः॥६०॥ O Saumateya! I shall now speak about the kinds of vargas. Listen. Shadvarga , Saptavarga, Dashavarga and Shodashavarga - (these are the kinds of vargas).
भव ंत वग रस ंयग े षग क ंश कादयः। ाा ं क ंश कनामा च भ जनम त े॥६१॥ चत भ रामा ं च छ ं प ंचभ ेव च। षः क ं डलयगः ा क टा ं च सभः॥६२॥ If there is a combination of Vargas in the Shadvargas then Kimshuka etc yogas manifest. By two combinations Kimshuka, by three Vyanjana, by four Amara, by five Chatra, by six Kundala and by seven Mukuta. Chandrashekhar’s comment: Combination of Varga means when a planet occupies identical Vargas in Varga charts.
The list of these sixty deities in BPHS is a little different from what is mentioned here. The list is reproduced here for comparison 1. Ghora, 2. Rakshasa, 3. Deva, 4. Kuber, 5. Yaksh, 6. Kindar, 7. Bhrasht, 8. Kulaghna, 9. Garal, 10. Vahni, 11. Maya, 12. Purishak, 13. Apampathi, 14. Marutwan, 15. Kaal, 16. Sarpa, 17. Amrit, 18. Indu, 19. Mridu, 20. Komal, 21. Heramba, 22. Brahma, 23. Vishnu, 24. Maheshwara, 25. Deva, 26. Ardr, 27. Kalinas, 28. Kshitees, 29. Kamalakar, 30. Gulika, 31. Mrityu, 32. Kaal, 33. Davagni, 34. Ghora, 35. Yama, 36 Kantak, 37. Suddh, 38. Amrit, 39. PurnaMoon, 40. Vishadagdha, 41. Kulanas, 42. Vamshakshaya, 43. Utpat, 44. Kaal, 45. Saumya, 46. Komal, 47. Sheetal, 48. Karaladamshtr, 49. Moonamukhi, 50. Praveen, 51. Kaalpavak, 52. 2ndnayudh, 53. Nirmal, 54. Saumya, 55. Krur, 56. Atisheetal, 57. Amrit, 58. Payodhi, 59. Brahman, 60. MoonaRekha (InduRekha)
सवग ऽथ दवग पाजातादस ंकाः। पाजात ं भव ेााम म ं भत े॥६३॥ वलक ं च सभः॥६४॥ चत भ रगप ा ं च ा ंहासन प ंचभः। पाावत ं भव ेद वस भॄ रलका ं भवत(नवभः?) शवाहन ं। दः ौधामयगः ादथ षडशवग र क े ॥६५॥ In the Saptavargas and Dashavargas yogas named Parijata etc arise. By two combinations Parijata, by three Uttama, by four Gopura, by five Simhasana, by six Paravata, by seven Devaloka, by eight Brahmaloka , by nine Shakravahana and by ten Shridhama . Now combinations in Shodashavarga shall be explained.
िभक ं च भव ेाा ं भः ा स माक ं। चत भ रन रागप ं ा ंचभः क ं काय ं॥६६॥ क े ला ं भव ेः सभः कव ृक ं। अभद ेन(च ंदन?)वन ं नवभः प ण रच ंिक ं॥६७॥ दैःौवानाम िैध र ंतभ रव ेत।् स य रका तं ं भव े य व रःै ाि माक ं॥६८॥ शस ंहासन ं शैगलक ं तथभभ रव ेत।् भ पःै ौवभा ं ाग रभ ेदै दाताः॥६९॥ By two combinations, Bhadraka, by three Kusuma, by four Nagapushpa , by five Kanduka, by six Kerala, by seven Kalpavriksha, by eight Chandanavana, by nine Purnachandra, by ten Uccaihshrava, by eleven Dhanvantari, by twelve Suryakanta, by thirteen Vidruma, by fourteen Shakrasimhasana, by fifteen Goloka and by sixteen Srivallabha. The various kinds of (combinations in) Vargas has been explained.
म लकणभवनाधपतथा। ाढा िनाथाना ं वगा र ााः स धमता॥७०॥ सवगवाा े ाधमा शं काताः। Being in one’s exaltation sign, moolatrikona, own sign, signs ruled by the lords of kendras from one’s Arudha should be considered for the vargas by a wise man. In the Saptavarga signs belonging to one’s Adhimitra should also be considered (as being capable of causing good yogas).
अ ंगता हजता नचगा ब रलाथा॥७१॥ ःानस ंताः स ाः समला मणपगाः। ाधश ग ृहगता उयगनाशकाः॥७२॥ Planet which are combust, defeated by other planets, debilitated, weak, placed in malefic houses, in a state of sleep, associated with malefics, at the stage of death and in the house of one’s Adhishatru – these destroy the yogas.
कक भ १० र तभ ामैः ३३ क ं जा कं ाभथा २९८। भः १६५ प ंचप ंचच ंिैः १५५ (९५?) म ेण च॥७३॥ प ंचतक
पव रताग णःै ३५७ श नखैः २०० स य रादख ेचाः। लवैः पमत ं गा भव ंत प ण रकाकाः॥७४॥ Planets beginning with Sun (that is Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn) attain full exaltation at degrees 10 ( Ar 10), 33 (Ta 3), 298 (Cp 28), 165 (Vi 15), 155 (Vi 5) , 357 (Pi 27), 200 (Li 20). They become full karakas when in deep exaltation.
म ेष वृष मकः का ककऽतम ला। स य रादख ेचाना ं च त ं गाशय ईताः॥७५॥ Aries, Taurus, Capricorn, Virgo, Cancer, the last sign (that is Pisces) and Libra are said to be the signs of exaltation of planets beginning with Sun (that is Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn).
स ंह व ृष म ेष का चापत लाघटाः। भान म लकणान स य रादना ं भव ंत ह॥७६॥ Leo, Taurus, Aries, Virgo, Saggitarius, Libra, Aquarius are said to be the moolatrikona signs of the planets beginning with Sun (that is Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn).
उभाम े नचा भागैः प वदतैथा। म लकणा ःकणाः सम े तथा॥७७॥ Planets attain debilitation at the signs seventh to the previously mentioned signs of exaltation. At signs seventh to the mulatrikona they are in a duhkona that is an inauspicious trine.
जवाा ब धाक च जवका रः सताण। भमाक रच ंिा म ंद सत स दा व ेः॥७८॥ श ाक रज ब ध सत शशभा। क जका रः मादका रव भ पत ं वना॥७९॥ य े श ेषा े समा ेया इत नैसग रकदताः। Jupiter, Moon and Mars are friends of Sun. Mercury and Sun are friends of Moon. Jupiter, Moon and Sun are friends of Mars. Venus and Sun are friends of Mercury. Mars, Sun and Moon are friends of Jupiter. Saturn and Mercury are friends of Venus. Mercury and Venus are friends of Saturn. Venus and Saturn are enemies of Sun. Mercury is an enemy of Mars. Moon is an enemy of Mercury. Mercury and Venus are enemies of Jupiter. Moon and Sun are enemies of Venus. Mars, Moon and Sun are enemies of Saturn. Moon is excluded from this list. The planets left should be known to be neutral. This is the description of natural relationships between planets.
ादश े लाभ े च चत थ रदशम े ताः॥८०॥ There seems to be an error in the shloka. Jupiter’s exaltation spashta should be 95 (Cn 5) instead of 155 (Vi 5).
ताालकाः ः स दः शवभपगाः। Planets placed in the second, twelfth, third, eleventh, fourth and tenth are temporary friends. Planets placed in the other houses are temporary enemies.
् मम ेऽधम ं ा ं मसम े भव ेत॥८१॥ मशावप समः श समप तथा। श शावधषः स ंप ण रफलनाशकः॥८२॥ A friend and a friend become Adhimitras (bosom friends). A friend and a neutral become friends. A friend and an enemy become neutral. A neutral and an enemy become enemies. An enemy and an enemy become Adhishatru (extremely inimical) and completely destroy the results (of each other).
ल ं हा च ि ेाण नवा शं ादशा शं कः। ंश ाशं ेत षगा रः साः सनगा शं काः॥८३॥ द पषभागाा दवगा र ॄणदताः। तथा षडशवगा र प ैव ूतपादताः॥८४॥ Lagna, Hora, Dreshkana, Navamsha, Dwadashamsha , Trimshamsha – these are called the Shadvargas. Including Saptamsha they are called Saptavargas. Including Dashamsha , Shodashamsha , Shashtiamsha they become Dashvargas. This has been said by Brahma. The Shodashvargas have already been mentioned before.
लत य रावपताः क िस ंा वश ेषतः। लप ंचमभायाना ं कणस ंाभधयत े॥८५॥ षायभावाना ं ःस ंाः कस ंकाः। Additionally the ascendant, fourth house, seventh house and tenth house are called Kendras. The ascendant, fifth and ninth houses are called Konas. The sixth, eighth and twelfth houses are called Duhsthanas and also Trikas.
तन ध रन ं च सहज ब ंध प ायथा॥८६॥ य वत ंीधमा राः कम रलाभयाः मात।् लादयः सदा त ेष च ंतनया वचणैः॥८७॥ Houses beginning from the ascendant are called Tanu, Dhana, Sahaja, Bandhu, Putra, Ari, Yuvati, Randhra, Dharma , Karma, Labha and Vyaya respectively. (Results) should always be studied from them by the learned men.
ेह च श भाश भ ं॥८८॥ शवण रचान ातः शल ं ग णादक ं। तन वचाय रमखल ं द The physical body, bodily complexion, bodily marks, kinsmen, character, virtues (and vices) etc and happiness and sorrow of the body should be adjudged from the first house.
रक ं धन े। धन ं यश ूत वाण सहाद
Wealth, fame, joy, speech and friendship should be adjudged from the second house.
ॅातृभ ृ ादक ं सव बलम ाहसाहस॥८९॥ एतभवन े ध ैय त ेज हठादक ं। Siblings, servants, physical strength, zeal, courage, patience, spiritual valour, obstinacy etc should be adjudged from the third house.
चत थ त स ख ं ःख ं नधः े ं ग ृह ं तथा॥९०॥ मातृस ं पत व र ं जल ं वाहनम म ं। Happiness and sorrow, treasure, lands, houses, happiness from the mother, wealth of the father, water, vehicles and undertakings should be adjudged from the fourth house.
प ंचम े ानम ं च ब नतः स त ं ध ृतः॥९१॥ Knowledge, mantras, intellect, policies, son and steadfastness should be adjudged from the fifth house.
् ष े प ोण मा ं ं चत ा ंधन ं भय ं। मात ल ं च पत भ राय ं प व ं वच ंतय ेत॥९२॥ Enemies, sores, laziness, four- footed (animals), captivity, fear, maternal-uncle, luck of the father and wealth of the son should be adjudged from the sixth house.
सम े दाकलह वाण ं स तवम ं। ौमसव रवाद गतानात च ंतन ं॥९३॥ Wife, quarrels, business, courage of the son, success of efforts, disputes and knowledge of the state of the person who has gone away or is in travel should be derived from the seventh house.
मृतव ं जवन ं च ग रानवच ंतन ं। नामा रनसच ंता व ं ऋणमम े॥९४॥ Legacy, longevity, fortresses, regaining of lost items , mental worries, wealth of the wife and debt should be adjudged from the eighth house.
भाय े भाय ं तः प ं धमा रधम यथादक े। Luck, amorous pleasures, grandchildren, dharma and adharma should be adjudged from ninth house.
ा ं व ृः पत व र ं कम र प यदय ं तथा॥९५॥ म िामानग णामाः पत ं दशम े ग ृ ेह।
Kingdom, growth, wealth of the father, karma, fructification of merits, mudra (seal of authority), honour, virtues, villages and parents should be adjudged from the tenth house.
् लाभ े लस ताह माथ ूवच ंतय ेत॥९६॥ Profits, son’s wife, wealth and friends shoud be adjudged from the eleventh house.
य े दघा रमय ं ःख ं नधं ला छं न ं य ं। स ं ेप ेणतै दत म े त ान सातः॥९७॥ Long-standing illness, sorrow , confinement, ignominy and expenditure should be adjudged from the twelfth house. I have spoken this in brief according to your intellect.
क ंचश ेष ं वाम यथा ॄम खा त ं। नवम ेऽप पत रान ं स य रा नवम ेऽथवा॥९८॥ ् य ंचशम े लाभ े त य राशम े शव े(?)। त य तन धन(धन े) लाभ े भाय े य ंतन ं त तत॥९९॥
च ंिा य तन लाभ े भाय े त ंतय ेत ् ी व ं। ला(द ्) भवन े य जाम ेऽखल ं॥१००॥ वचा ं षभाव ब धा े वलकय ेत।् प ंचम ग ः प े जायायाः सम े भृगः॥१०१॥ अम याप म ंदाृ य े तथा। Now I shall mention something special as I have heard from the mouth of Brahma. Father can also be adjudged from the ninth house as well as from the house ninth to the Sun. Whatever is adjudged from tenth and eleventh houses that should also be adjudged from the houses tenth and eleventh to the Sun. Whatever is judged from the fourth, first, second, eleventh and ninth houses that should certainly be judged from fourth, first, (second?) eleventh and ninth from the Moon. Whatever is adjudged from the house third to the ascendant, all that should also be judged from the house third to Mars. Results of the sixth house should also be considered from the house sixth to Mercury. Results of fifth house should also be considered from the house fifth to Jupiter. Results of the seventh house should also be considered from the house seventh to Venus. Results of the eighth and twelfth houses should also be considered from the houses eighth and twelfth to Saturn.
अथादप वाम ण स मतस त॥१०२॥ यावाल ं च ं ं तदशा(त)्ल ं वः। Now I shall speak something else as well. Listen, O son of Sumati! Whatever result is to be studied from a house, it should also be studied from the lord of that house.
यावशाौय ं य तावद े ततऽप च॥१०३॥ ेय ं त पद ं त त च ं ं श भाश भ ं।
However distant is the house containing the lord, count that much ahead from the lord. The house obtained should be known to be the pada of the original house. The good and evil results should be studied from it as well.
अथ षडशवग ष च ंताल ं(ल ं) वदाह ं॥१०४॥ ेह वान ं हाया ं स ंपदादक ं। ि ेाण े ॅातृज ं स ं त य ाश े भायच ंतन ं॥१०५॥ ल े द प पादकाना ं वै च ंतन ं समा शं क े । नवमा शं े कलाणा ं दशमा शं े महल ं॥१०६॥ ादशा शं े तथा प ंतन ं षडशा शं क े । स खास ख वान ं वाहानाना ं तथैव च॥१०७॥ ् उपासनाया वान ं सा ं व ंशतभागक े। वाया व ेदबा ंश े भा शं े चैव बल भव ेत॥१०८॥ ् ंशा शं क े ऽफल ं खव ेदा शं े श भाश भम ।् अव ेद ाशं क े चैव ष ंश ेऽखलमय ेत॥१०९॥ Now I shall speak about the things that are to be studied from the various Shodashavargas . The knowledge of the body is to be studied from the Lagna (D-1), wealth etc from the Hora (D-2), happiness from brothers from Dreshkana (D-3), luck from Turyamsha (D-4), sons and grandsons from Saptamsha (D-7), wives from Navamsha (D-9), power and position from Dashamsha (D-10), parents from Dwadashamsha (D-12), happiness and sorrow as well as vehicles from Shodashamsha (D-16), religious activities from Vimshamsha (D-20), academic acheivements from Vedabahuamsha (D-24 also called Siddhamsha), physical strength from Bhamsha (D-27), evils from Trimshamsha (D-30), auspicious and inauspicious things from Khavedamsha (D-40) and everything from Akshavedamsha (D-45) & Shashtyamsha (D-60).
यक ाप स ंूाः ः ष ंशकाधपः। त नाश न स ं ेदह ि हण वच यथा॥११०॥ यक ाप स ंूाः कला शं ाधपतः श भः। त व ृ प ि हण वच यथा॥१११। Wherever (in whichever house) the planet in a malefic Shashtiamsha is placed, there shall be destruction. This cannot be doubted just like Brahma’s words cannot be doubted. Wherever the planet in a benefic Shodashamsha is placed, there shall be growth and nourishment. This cannot be doubted just like Brahma’s words cannot be doubted.
इत षडशवगा रणा ं भ ेदा े ूतपादताः। उदयादष भाव ेष ख ेटभवन ेष वा॥११२॥ ् वग रवाबल ं व त ेषा ं त ेषा ं श भाश भ ं। जकाल ेऽथ ूाद नःस ंदधम दय ेत॥११३॥ Thus I have described to you the details of the Shodashavargas . After studying the Varga Vishwabalas of the houses like ascendant etc or of the houses in which the planets of interest are placed at the time of birth or at the time when the query has been posed, the good or evil results should be pronounced without hesitation.
